Skip to main content

Full text of "The life power and how to use it"

See other formats


BF 

T54- 


Class    &F&3? 

Book tJZ^^_ 

Gopight^? 

copraiGirr  BEPcsir. 


'M4SPLC/ 


THE    LIFE    POWER 

.  .    AND    .  . 

HOW  TO  USE  IT. 

BY   ELIZABETH   TOWNE. 


The  cloud-maker  tells  us  the  world  is  wrong, 

And  is  bound  in  an  evil  fetter, 
But  the  blue-sky  man  comes  bringing  a  song 

Of  hope  that  shall  make  it  better; 
And  the  toilers,  hearing  his  voice,  behold 

The  sign  of  a  glad  to-morrow, 
Whose  hands  are  heaped  with  the  purest  gold, 

Of  which  each  heart  ma.y  borrow. 

— Nixon  Waterman. 


PRICE,   Sl.OO. 


PUBLISHED  BY 


ELIZABETH    TOWNE,  HOLYOKE,    MASS. 


"X 


1* 


LIB8ARY  of  CONGRESS 
Two  Copies  Received 

MAR   141906 

'(]    Copyright  Entry     . 
^tiASS,£t    XXe.  No, 
COPY    B. 


COPYRIGHT,  JANUARY,  1906, 

BY 

ELIZABETH  TOWNE. 


TO  WILLIAM  E.  TOWNE, 

WHO  HAS  HELPED  ME 

TO  KNOW  THE  TRUTH. 

I  DEDICATE  THESE  PACES. 


The  truth  is  large;  no  man  hath  seen  the  whole; 

Larger  than  words;  it  brooks  not  the  control 

Of  argument  and  of  distinctions  nice; 

No  age  or  creed  can  hold  it,  no  device 

Of  speech  or  language;  ay,  no  syllogism; 

Truth  is  the  sun,  and  reason  is  the  prism 

You  lift  before  it;  whence  the  light  is  thrown 

In  various  colors;  each  man  takes  his  own. 

If  this  man  takes  the  red  as  you  the  blue, 

Is  yours  the  whole?  and  is  his  truth  not  true? 

Spirit  is  truth,  how  e'er  the  colors  fall; 

The  fact  comes  back  to  spirit,  after  all. 

— Samuel  Valentine  Cole. 


CONTENTS. 


CHAPTER  PAGE 

1.  Methuselah  and  the  Sun 7 

2.  Three-Fold  Being  13 

3.  Soul,  Mind,  and  Body 19 

4.  How  to  Aim 25 

5.  The  Substance  of  Things 37 

6.  To  Get  at  the  Substance 47 

7.  The  Spirit  and  the  Individual 53 

8.  By  Crooked  Paths 61 

9.  Spirit  the  Breath  of  Life 69 

10.  Affirmations  and   Wheels 73 

11.  Your  Forces  and  How  to  Manage  Them 83 

12.  Duty  and  Love 87 

13.  Well  Done 97 

14.  What  Has  He  Done? 107 

15.  Will  and  Wills 113 

16.  Concerning  Vibrations 125 

17.  The  I  Was  and  the  I  Am 131 

18.  Immortal  Thought    139 

19.  God  in  Person 145 

20.  How  to  Peach  Heaven 151 

21.  A  Look  at  Heredity 159 

22.  Critic  and  Criticised 167 

23.  The  Nobility 173 


To  see  the  beauty  of  the  world,  and  hear 

The  rising  harmony  of  growth,  whose  shade 

Of  undertone  is  harmonized  decay; 

To  know  that  love  is  life — that  blood  is  one 

And  rushes  to  the  union — that  the  heart 

Is  like  a  cup  athirst  for  wine  of  love; 

Who  sees  and  feels  this  meaning  utterly, 

The  wrong  of  law,  the  right  of  man,  the  natural  truth, 

Partaking  not  of  selfish  aims,  withholding  not 

The  word  that  strengthens  and  the  hand  that  helps! 

Who  wants  and  sympathizes  with  the  pettiest  life, 

And  loves  all  things, 

And,  reaches  up  to  God 

With  thanks  and  blessing — 

He  alone  is  living. 

— John  Boyle  O'Reilly, 


Methuselah  and  The  Suit. 

The  sun  gives  forth  to  us  heat  and  light  rays,  with- 
out which  this  old  world  could  never  be.  Glory  to 
warmth  and  light,  which  are  power  and  wisdom  shed 
upon  us. 

But  there  is  likewise  a  third  kind  of  ray  shed  by  old 
Sol,  whose  mission  we  may  not  so  readily  bless.  The 
sun's  actinic  rays  are  death-dealing.  They  cause  disin- 
tegration, decomposition. 

There  are  people  who  declare  that  time  was  when  a 
great  canopy  of  vapor  hung  over  the  earth  and  revolved 
with  it,  as  Jupiter's  vapory  canopies  now  do;  and  that 
this  vapory  canopy  kept  off  almost  completely  the  ac- 
tinic rays,  while  it  admitted  light  and  heat  rays.  Thus 
they  account  for  Adam's  and  Methuselah's  great  ages. 
And  they  say  that,  unless  this  vapory  canopy  is  again 
formed  around  our  earth,  to  ward  off  these  death- 
dealing  rays,  we  shall  never  attain  immortality  in 
the  flesh.  They  claim  that  as  heat  and  light  rays  are 
power  and  wisdom,  so  the  actinic  rays  are  the  Devil 
of  the  Bible,  the  Destroyer.     And  they  believe  that  be- 

7 


fore  man  can  be  saved  the  Destroyer  must  be  cast  into 
outer  darkness — shut  out  by  that  sheltering  canopy  of 
vapor. 

An  interesting  and  apparently  plausible  theory,  is  it 
not?  But  there  are  facts  yet  to  be  reckoned  with.  It 
is  true  that  if  a  great  watery  veil  spread  itself  over  the 
earth  to-day  there  might  be  no  more  death. 

But  neither  could  there  be  growth.  Every  form  of 
life  would  continue  as  it  is,  wrinkles,  gray  hair  and  all. 
Why?  Because  there  must  be  dissolution  of  old  forms 
before  there  can  be  new  ones  made  with  that  material. 
Take  a  photo  plate  as  an  instance:  Here  is  a  glass 
surface  covered  with  a  delicate  gelatine;  expose  it  in  a 
dark-room  under  a  red  light  and  you  can  see  just  what 
it  looks  like;  hold  it  there  as  long  as  you  please  and  it 
still  looks  the  same. 

Now  shut  it  into  the  black  camera  and  sally  forth  on 
pleasure  bent.  The  delicate  film  is  undisturbed.  But 
you  come  to  a  beautiful  bit  of  woodland  you  want  to 
"snap."  You  turn  your  focus  upon  it,  and  one  little 
snap  of  a  second's  duration  transforms  that  gelatine 
surface.  Just  for  one  instant  of  time  you  let  in  those 
actinic  rays,  and  then  all  was  darkness  again  inside 
the  camera. 

Now  back  you  go  into  the  dark-room  and  turn  up  the 
red  light,  by  which  you  see  again  your  beautiful  bit  of 


woodland,  reproduced  on  that  delicate  gelatine  surface. 
If  you  let  in  a  bit  of  daylight  your  picture  would  be  gone 
in  a  wink — the  delicate  gelatine  would  be  "pied"  in  an 
attempt  to  reproduce  whatever  it  faced.  But  you  don't 
let  in  the  light  of  day;  you  "fix"  your  bit  of  beautiful 
woodland  by  dipping  the  plate  in  a  solution  which 
hardens  the  particles  of  gelatine  to  the  glass. 

Henceforth  the  light  cannot  affect  that  gelatine;  the 
picture  you  have,  but  life,  progress,  change,  possibilities, 
are  gone  from  the  delicate  gelatine  forever. 

But  if  you  could  live  forever  under  a  red  light  you 
would  not  need  to  "fix"  your  negative ;  it  would  forever 
retain  that  picture.  And  if  you  continued  to  live  under 
the  red  light  you  might  as  well  throw  away  your  camera 
and  plates — you  could  never  take  another  picture.  And 
you  wouldn't  need  such  amusement  either — not  for 
long.  A  few  days  in  the  red  light  and  you  would  be  sick, 
and  a  few  more  days  and  you  would  go  mad.  Finally 
nature  would  "fix"  you,  and  there  would  be  no  more 
change.  (I  wonder  if  scientists  have  ever  tried  keep- 
ing a  dead  form  hermetically  sealed  under  red  glass. 
The  cutting  off  of  the  actinic  rays  ought  to  arrest  de- 
cay and  facial  change.) 

You  see,  the  actinic  rays,  the  devil  or  destroying  rays 
of  the  sun,  are  absolutely  essential  to  all  change  in  the 
photo  plate.     Probably  the  actinic  rays  soften  and  sepa- 

9 


rate  the  atoms  of  the  gelatine,  which  are  immediately 
polarized  into  the  form  of  the  scene  it  faces  in  the  light 
and  heat  rays.  Without  the  softening  action  of  the 
actinic  rays  the  gelatine  could  not  take  the  form  of  the 
scene  it  faces;  and  without  the  light  and  heat  rays  it 
could  not  "see"  and  "feel"  the  scene,  even  if  the  actinic 
rays  were  present.  It  takes  the  trinity  of  rays,  light, 
heat  and  actinic,  to  produce  a  photograph  negative. 

It  is  said  that  all  inventions  are  but  clumsy  copies 
of  mechanisms  found  in  the  human  body  and  brain; 
that  man  contains  on  a  microscopic  scale  all  the  inven- 
tions ever  thought  of,  or  that  ever  will  be  thought  of. 
This  is  another  way  of  saying  that  man  is  the  micro- 
cosm, the  universe  the  macrocosm.  Victor  Hugo  ex- 
presses the  same  truth  when  he  says  "man  is  an  in- 
finite little  copy  of  God." 

The  entire  photographing  process  goes  on  in  body 
and  brain.  Not  a  thought  or  sight  but  is  photographed 
upon  some  tiny  cell.  Not  a  cell  but  may  be  cleaned  of 
that  impression,  resensitized  and  given  another  impres- 
sion. 

Perhaps  cells  are  immortal,  as  science  claims.  If 
so  every  cell  must  have  undergone  this  cleaning,  resen- 
sitizing  and  re-photographing  process  countless  billions 
of  times— with  countless  possibilities  ahead. 

And  in  every  one  of  these  picturings  and  repicturings 
10 


the  actinic  rays  are  utterly  indispensable.  So,  I  can- 
not believe  that  the  immortality  of  anything  but  a 
marble  statue  is  dependent  upon  the  cutting  off  of 
the  sun's  actinic  rays.  To  be  sure  the  actinic  rays 
cause  dissolution;  but  dissolution  merely  precedes  re- 
solution; dissolution  gives  light  and  heat  (wisdom  and 
love-power)  a  chance  to  produce  yet  higher  forms. 
Blessed  be  the  destroying  rays — blessed  be  nature's 
Devil;  for  he  but  clears  the  way  for  God  himself,  and 
cleans  up  and  rearranges  the  rubbish  after  God  has 
passed. 

But  when  the  race  was  in  its  childhood  it  looked  upon 
the  work  done  by  these  actinic  rays,  and  fear  was  born. 
It  saw  things  die;  it  saw  destruction  in  the  path  of  the 
wind;  and  like  any  child  it  imagined  evil  things.  It 
personified  the  destroying  power  as  Diablos,  the  Devil — 
which  means  destroyer. 

It  saw  also  the  building,  growing  principle  in  nature 
and  imagined  a  Builder. 

But  being  a  child  it  drew  the  childish  conclusion  that 
Destroyer  and  Builder  worked  eternally  against  each 
other,  that  they  were  enemies. 

You  see  that  was  before  the  race  had  conceived  the 
idea  that  two  could  work  together;  it  was  every 
man-savage  for  himself  and  the  devil  take  the  hind- 
most. 

11 


So  the  baby  race  began  to  love  the  Builder,  God,  and 
dislike  and  fear  the  Destroyer;  and  in  its  ignorance  it 
personified  both. 

But  here  and  there  a  clear-seer  arose  who  glimpsed 
the  truth.  God  spoke  through  Isaiah  saying,  "Behold, 
I  make  peace  and  I  create  evil;  I,  the  Lord,  do  all 
these  things."  Solomon  said  the  Lord  "creates  evil  for 
the  day  of  evil."  And  every  seer  of  every  Bible  has  tried 
to  make  clear  the  oneness,  the  all-wisdom  all-power, 
all-presence  of  God. 

All  life  is  one.  The  sun  is  God  manifest.  The  De- 
stroyer belongs  to  the  trinity  and  can  no  more  be  dis- 
pensed with  than  can  the  other  two  members,  wisdom 
and  love-power.  And  you  may  rest  assured  the  De- 
stroyer touches  only  that  which  needs  dissolution  that 
it  may  be  transmuted. 

Has  anything  gone  out  of  your  life?  Have  you  lost 
that  which  you  esteemed  dear?  Grieve  not.  It  has 
been  destroyed  or  taken  away  to  make  place  for  yet 
higher  things. 

God  gives  and  God  takes  away  in  answer  to  your 
own  highest  desires.  The  Destroyer  is  but  cleaning  the 
plate  for  a  more  beautiful  picture. 

Be  still  and  know  that  all  things  are  working  for 
the  manifestation  of  your  deepest  desires.  Work  with 
things,  not  against  them. 

12 


II. 


Three-Fold   Being. 

Man  is  a  three-strata  being,  instead  of  a  two-strata 
one  as  Thomson  J.  Hudson  theorizes.  The  obvious 
stratum  is  commonly  called  conscious  or  objective  mind. 
This  is  the  surface  mind,  the  everyday  mind,  the  mind 
we  use  in  our  waking  hours. 

Then  there  is  the  sub-conscious  mind.  The  sub- 
conscious or  subjective  mind  is  the  stratum  of  mind 
which  receives  the  knowledge  and  wisdom  which  has 
passed  through  the  conscious  mind.  The  sub-conscious 
stratum  of  mind  holds  the  habits  and  instincts  formed 
at  some  time  and  place  in  and  by  the  conscious  mind. 
"Sub"  means  under;  the  sub-conscious  mind  lies  under 
the  conscious  mind,  as  the  depths  of  the  lake  lie  under 
the  surface. 

But  there  is  a  third  layer  of  mind  which  lies  within 
and  beyond  both  conscious  and  sub-conscious  mind,  and 
whose  workings  Hudson  confounds  writh  those  of  the 
sub-conscious  mind.  This  may  be  called,  for  the  lack 
of  a  better  name,  the  super-conscious  mind — the  mind 
above  conscious  mind — the  mind  above  consciousness, 

13 


This  super-conscious  mind  is  what  we  call  God,  out  of 
which  comes  all  wisdom. 

Conscious  mind  is  the  point  of  contact  between  what 
we  have  already  learned  in  this  and  previous  states  of 
existence,  and  the  limitless  reservoir  of  truth  yet  to  be 
learned.  Conscious  mind  is  like  unto  the  surface  of 
a  lake;  sub-conscious  mind  is  like  the  depths  of  the 
lake,  every  drop  of  which  has  at  some  time  been  on  the 
surface,  and  is  liable  at  any  time  to  be  recalled  there; 
but  super-conscious  mind  is  like  the  rains  of  heaven  and 
the  streams  from  snow  clad  heights,  whence  the  lake  is 
perpetually  replenished. 

That  which  we  already  know,  which  we  do  by  in- 
stinct, rests  in  the  sub-conscious  mind,  ever  ready  to 
be  recalled  to  the  conscious  mind.  The  conscious  mind 
has  to  do  with  that  which  we  are  now  learning.  Super- 
conscious  mind  contains  all  wisdom,  knowledge  and 
power.  In  it  we  live  and  move  and  have  our  being  and 
from  it  we  are  able  to  call,  by  aspiration  and  inspira- 
tion, whatsoever  we  would  know. 

The  visible  universe  as  it  is,  is  the  sub-conscious  and 
conscious  mind  of  God;  it  represents  what  has  been 
thought  out  of  the  universal  reservoir  of  truth.  But 
it  is  only  a  taste  of  the  wonderful  supplies  still  await- 
ing our  aspiration  and  inspiration. 

Think  of  all  the  wonderful  discoveries  and  inven- 
14 


tions  of  the  last  sixty  years— all  thought  out  of  that 
great  -universal  reservoir;  and  eye  hath  not  seen  nor 
ear  heard  the  glories  that  yet  await  us  in  the  great  super- 
conscious  realm. 

Mrs.  Boehme  illustrates  individuality  and  solidarity 
by  a  star-shaped  diagram.  Each  point  of  the  star  rep- 
resents a  person,  a  formed  character;  in  other  words, 
it  represents  the  sub-conscious  or  habit  self,  the  "nature" 
of  the  person.  The  center  of  the  star  represents  God, 
the  universal  mind,  with  which  every  person  is  one  on 
the  unseen  side.  Looking  at  the  points  alone  there  is 
diversity,  separateness ;  but  looking  from  the  center  out- 
ward toward  the  points  we  see  that  points  and  center 
are  all  one,  with  no  separating  lines. 

Now  imagine  a  line  cutting  each  point  off  from  the 
center — an  imaginary  line,  not  a  real  one — and  you 
will  have  a  fair  illustration  of  the  conscious  mind.  The 
conscious  mind  lies  between  the  personality  and  the 
universality  of  each  of  us ;  between  the  human  and  the 
divine  of  each;  between  what  has  been  realized,  and 
that  limitless  reservoir  of  beauties  waiting  to  be  real- 
ized. 

Look  at  the  star  from  the  center  and  you  will  see 
that  each  point  is  simply  a  little  bay  projecting  outward 
from  the  center ;  so  each  individuality  is  an  inlet  of  God, 
each  individual  mind  an  inlet  of  divine  mind. 

15 


And  conscious  mind  is  the  imaginary  line  where 
personal  mind  and  divine  mind  meet.  You  can  readily 
see  that  one's  conscious  mind,  then,  would  be  filled  with 
personality  or  divinity  according  as  he  looks  down 
and  is  occupied  with  the  "physical"  being,  or  looks  up 
and  aspires  toward  the  universal  part  of  himself,  the 
God  part. 

Now  imagine  the  center  of  the  star  as  being  fluid, 
ever  living  and  always  free;  and  think  of  the  points  as 
being  nearly  solid,  partially  fixed.  Imagine  the  points 
as  containing  water  of  life  so  muddy  with  false  beliefs 
that  it  continually  deposits  along  its  edges  layers  of 
mud,  ever  hardening;  with  the  water  growing  thicker 
and  the  beaches  ever  widening.  Thus  will  you  per- 
ceive the  difference  between  personality  and  univer- 
sality. 

Now  imagine  the  conscious  mind  endowed  with  will; 
note  that  when  it  turns  toward  the  point  of  the  star, 
toward  the  "material"  part  of  itself,  it  becomes  tense 
with  anxiety  and  thus  shuts  off  the  point  from  the  cen- 
ter, preventing  a  free  play  of  the  currents  of  life  through 
the  star-point,  the  personality.  So  the  personality 
dries  up,  literally.  This  is  the  process  by  which 
we  grow  old. 

Then  imagine  the  conscious  mind  turned  in  faith 
and  love  toward  the  center  of  life — think,  with  this 

16 


broader  vision  and  knowledge  of  life,  how  lightly  it 
would  hold  the  things  of  personality,  of  that  little  point 
of  personality;  knowing  that  the  personality  is  only 
a  little  inlet  of  divinity,  and  that  the  broad  opening 
between  the  two  is  always  open,  that  personality  exists 
as  a  result  of  ever-flowing  currents  of  divinity,  and 
that  only  his  own  grasping  and  straining  can  hinder 
the  currents; — knowing  all  this,  conscious  mind  turns 
away  from  the  already  realized  personality  and  throws 
wide  the  opening  into  the  great  center  of  all  life.  Thus 
conscious  mind  looks  up,  not  down ;  and  comes  into  his 
kingdom  of  love,  wisdom,  power.  This  is  inspiration 
and  aspiration.  Yes,  you  may  receive  what  you  will, 
provided  you  call  upon  the  super-conscious  mind,  the 
One  mind  over  all.  Whatsoever  you  can  ask  this  mind 
believing  you  receive,  you  shall  have. 

When  you  can't  ask  in  faith  it  is  usually  because  you 
have  not  dwelt  enough  with  the  thought  of  God,  the 
divine  self  of  all  creation.  When  we  dwell  much  in 
the  thought  of  personality,  things,  "materiality,"  then 
God  seems  faint  and  far  away  and  impotent,  and  we 
can't  believe  we  shall  receive  what  we  ask. 

We  need  daily  periods  for  withdrawing  from  the 
physical  life  and  dwelling  upon  the  thought  of  our  one- 
ness with  omniscience,  omnipotence,  omnipresence,  and 
our  oneness  with  each  other.     Thus  does  faith  grow, 

17 


aspiration  and  inspiration  become  our  mental  habit, 
and  the  waters  of  life  flow  freely  through  us. 

The  One  Spirit  will  guide  you  in  all  the  affairs  of 
life,  and  you  are  "safe"  only  when  following  its  prompt- 
ings. 

If  you  would  know  the  spirit's  leadings  measure  your 
impulses  by  the  golden  rule;  for  the  spirit  is  Love  to 
All. 


18 


III. 


Soul,  Mind,  and   Body. 

If  there  is  an  individual  soul  that  leaves  the  body  at 
death,  as  most  of  us  suppose,  then  this  individual  soul 
must  be  an  organization  of  cell  souls,  just  as  the  body- 
is  an  organization  of  cells. 

The  body  is  referred  to  as  the  "shell,"  the  "husk," 
the  "house  we  live  in,"  the  "temple."  In  leaving  the 
body,  then,  only  the  coarser  elements  are  sloughed 
off  and  left  as  "dead,"  while  the  soul  of  every 
cell  ascends,  still  organized  in  the  individual  soul;  and 
the  body  cells  disintegrate  because  the  soul  no  longer 
holds  them  together. 

This  agrees  with  the  statement  of  Theosophy  that 
there  is  an  "astral  body"  within  the  material  body, 
which  is  like  the  material  body  but  more  beautiful. 
Many  persons  claim  to  have  seen  this  astral  body  leave 
its  "temple."  Perhaps  Paul  meant  this  when  he  spoke 
of  two  bodies. 

It  seems  reasonable  to  suppose  that  this  spiritual 
body  carries  within  it  all  knowledge  gained  in  this  state 
of  being,  and  that  in  a  new  incarnation  the  older  expe- 

19 


riences  are  "forgotten,"  just  as  a  thousand  things  are 
forgotten  every  day  of  our  lives — things  which  at  some 
future  time  we  may  recall.  The  thing  was  there,  in 
our  sub-consciousness,  all  the  time;  it  simply  did  not 
affect  us  strongly  enough  to  make  us  think  about  it. 
A  child's  interest  in  this  incarnation  keeps  in  the 
background  of  sub-consciousness  its  memories  of  past 
lives.  If  it  wanted  to  hard  enough,  and  thought 
about  it  enough,  it  could  recall  incidents  in  pre- 
vious states  of  existence  just  as  it  can  recall  an 
incident  of  yesterday  or  last  year  which  it  has  tempo- 
rarily forgotten. 

Many  people  claim  to  have  recalled  past  states  of 
existence  by  desire  and  concentration,  and  many  claim 
to  have  flashes  of  remembrance  without  any  special 
desire  or  intention.  And  the  Society  for  Psychical  Re- 
search has  on  record  many  strange  cases  of  dual  or 
many-sided  personality,  etc.,  which  seem  to  confirm  this 
conception  of  soul  and  body. 

It  seems  to  me  that  the  soul  is  the  naked  life  force 
which  is  one  with  spirit;  that  material  experiences  are 
the  matrices  by  which  the  life  force,  or  soul  force,  is 
formed  and  organized  into  individuality;  and  that  we 
shed  the  "material"  parts  of  the  body  as  fast  as  we 
can — just  as  in  the  lower  forms  of  life  shells  are  dis- 
carded when  backbones  appear ;  the  shell  protecting  and 

20 


moulding  the  life-form  until  it  is  sufficiently  formed 
and  organized  to  do  without  the  shell. 

When  the  physical  body  becomes  too  stiff  and  un- 
yielding a  form  for  the  growing  mind  or  soul,  then  it 
is  discarded.  x4nd  it  looks  as  if  the  soul,  through  growth 
and  attraction,  steps  into  a  new  incarnation  where  the 
material  at  hand  will  afford  it  a  better  matrix. 

As  long  as  the  body  is  alive  and  yielding,  responding 
readily  to  the  developing  organization  of  the  individual, 
the  soul  keeps  changing  in  its  matrix,  its  body,  day  by 
day  as  needed ;  but  a  stiff,  too-rigid  and  old-style  matrix 
or  body  has  to  be  discarded  in  whole,  for  a  new  one. 
"From  the  soul  the  bodye  forme  doth  take,"  and  when 
the  body  becomes  inadequate  to  express  the  soul  growth 
it  is  sloughed  off  altogether. 

The  body,  astral  and  material,  is  the  storage  of  the 
past  experiences  and  the  wisdom  organized  through 
those  experiences. 

The  "objective  mind,"  in  the  brain,  is  the  surface  of 
this  storage,  the  doorway  by  which  all  this  wisdom  and 
knowledge  entered  into  individual  organization.  The 
brain  is  the  switchboard  by  which  we  are  able  to  use 
this  store  of  wisdom  and  knowledge  at  will. 

The  "objective  mind"  governs  and  directs  not  only 
the  switchboard,  but  all  the  sub-stores  with  which  it 
connects. 

21 


The  "objective  mind"  also  connects  with  the  univer- 
sal storehouse  of  wisdom,  upon  which  it  draws  by  what 
we  call  "intuition."  It  is  through  this  connection  with 
the  universal  that  we  are  enabled  to  "rise  higher  than 
our  source"  of  sub-conscious  wisdom  and  knowledge 
gained  in  previous  incarnations.  In  order  to  grow  we 
need  the  super-conscious  wisdom  which  is  All. 

Just  as  by  desire  and  concentration  we  can  recall  the 
knowledge  and  wisdom  gained  in  previous  incarnations, 
so  by  desire  and  concentration  directed  toward  the  Uni- 
versal, the  Infinite,  we  call  to  us  yet  greater  wisdom  and 
knowledge  than  any  yet  realized. 

The  body  which  disintegrates  after  death  is  a  mere 
collection  of  cell-cocoons  from  which  the  organized  cell- 
souls  have  flown  to  new  states  of  being.  With  its  soul 
the  body  loses  its  feeling,  the  atoms  disintegrating,  each 
becoming  what  it  was  before,  simply  a  bit  of  "dead 
matter"  which  is  not  dead  at  all. 

The  atoms  of  matter  are  just  the  same  after  death 
as  before;  but  the  organizing  and  informing  spirit  and 
soul,  spirit  or  soul  (for  there  is  no  dividing  line  between 
them),  has  departed,  leaving  each  atom  to  live  its  little 
life  again  without  relation  to  other  atoms.  Without 
this  organizing  spirit  to  draw  and  hold  the  atoms  to- 
gether they  fall  apart — "ashes  to  ashes." 

The  cell  is  the  unit  organization  of  the  body,  each  cell 


clothed  with  many  atoms.  The  soul  of  the  cell  leaves 
it,  just  as  the  soul  leaves  the  body  as  a  whole. 

That  the  astral  body  is  an  organization  of  cell  souls, 
just  as  the  physical  body  is  an  organization  of  cells,  I 
have  no  present  doubt. 

And  it  looks  reasonable  to  me  to  suppose  that  the 
soul,  or  astral  body,  carries  within  it  all  the  records  of 
all  the  individual's  experiences  since  the  beginning  of 
time.  That  with  every  incarnation  and  experience  this 
astral  grows  in  wisdom  and  knowledge  and  beauty  of 
character,  I  see  no  reason  to  doubt. 

And  by  the  power  of  universal  attraction  it  is  drawn 
in  each  reincarnation,  to  the  exact  parentage  and  con- 
dition it  needs  to  help  its  growth  in  grace. 


23 


To  Life,  the  force  behind  the  Man,  intellect  is  a  neces- 
sity, because  without  it  he  blunders  into  death.  Just 
as  Life,  after  ages  of  struggle,  evolved  that  wonderful 
bodily  organ,  the  eye,  so  that  the  living  organism  could 
see  where  it  was  going  and  what  was  coming  to  help  or 
threaten  it,  and  thus  avoid  a  thousand  dangers  that  for- 
merly slew  it,  so  it  is  evolving  to-day  a  mind's  eye  that 
shall  see,  not  the  physical  world,  but  the  purpose  of 
Life,  and  thereby  enable  the  individual  to  work  for  that 
purpose  instead  of  thwarting  and  baffling  it  by  setting 
up  shortsighted  personal  aims  as  at  present.  Even  as 
it  is,  only  one  sort  of  man  has  ever  been  happy,  has  ever 
been  universally  respected  among  all  the  conflicts  of 
interests  and  illusions.  *  *  *  I  sing,  not  arms  and 
the  hero,  but  the  philosophic  man;  he  ivho  seeks  in  con- 
templation to  discover  the  inner  will  of  the  world,  in 
invention  to  discover  the  means  of  fulfilling  that  will, 
and  in  action  to  do  that  will  by  the  so-discovered  means. 

— Bernard  Shaw. 


24 


IV. 
How  To   Aim. 

Without  definiteness  of  aim  nothing  can  be  accom- 
plished. 

With  too  definite  an  aim  very  little  can  be  accom- 
plished. 

This  is  the  paradox  of  all  accomplishment.  It  looks 
hard,  but  is  in  reality  very  easy — so  easy  that  a  child 
lives  it. 

The  key  to  the  problem  is  this :  No  man  liveth  unto 
himself  and  none  dieth  unto  himself;  we  are  all  mem- 
bers one  of  another;  all  creation  moves  to  "one  far-off 
divine  event,"  the  definite  details  of  which  no  human 
being  has  yet  grasped.  Perhaps  none  ever  will  grasp 
it.  For  how  can  the  hand  or  the  foot  conceive  the 
structure  and  purposes  of  the  whole  body? 

There  is  a  Universal  Aim  which  includes  and  impels 
all  individual  aims.  There  is  one  great  intelligence, 
one  spirit,  one  purpose  actuating  every  human  being. 
The  "Plan  of  Salvation"  is  not  a  mere  superstitious 
myth.  There  certainly  is  a  "plan,"  a  "divine  event," 
which  we  are  all  working  at,  whether  we  know  it  or  not. 

25 


There  is  a  Divine  Ideal  beckoning  us  every  one. 
Glimpses  of  it  are  caught  even  by  the  fool  who  hath 
said  in  his  heart  there  is  no  God,  no  oneness  of  life  and 
purpose. 

As  our  bodies  are  all  members  of  God's  body,  so  our 
ideals  are  members  of  the  Universal  Ideal ;  our  aims  are 
members  of  the  Universal  Aim. 

Your  hand  may  understand  and  define  its  impulse 
to  grasp  or  release;  but  can  it  understand  and  define 
your  aim  and  purpose,  which  gave  it  the  impulse? 
We  can  imagine  the  hand  understanding  its  own  move- 
ments ;  but  can  it  understand  your  movements  and  pur- 
poses? The  hand  says,  "I  want  to  grasp  this";  but 
can  it  in  any  sense  understand  your  purpose,  which 
made  it  want  to  grasp  ? 

So  you  say,  "I  want  to  paint  pictures,"  or  "I  want 
to  make  money,"  or  "I  want  to  teach  school,"  or  "I 
want  to  be  a  home-keeper  and  mother,"  or  "I  want  to 
build  bridges."  But  can  you  tell  why  you  want  to  do 
these  things  or  others?  Can  you  define  the  Great  I 
WANT  of  which  your  I  want  is  but  an  outcropping? 
Can  you  see  the  Universal  Ideal  of  which  your  ideal 
is  a  detail?  No;  you  can  see  your  individual  I  want, 
but  the  Universal  I  WANT  is  too  large  for  you  to  take 
in  from  your  point  of  view. 

Did  you  ever  say  to  yourself,  "I  want  to  be  a  bridge 
26 


buiider" ;  then  after  you  had  become  a  successful  bridge 
builder  did  you  find  yourself  rather  disgusted  with  the 
bridge  business?  Did  you  find  yourself  saying,  "I 
want  to  be  a  painter  instead  of  a  bridge  builder"  ?  And 
you  could  n't  imagine  why  your  wants  wouldn't  stay 
satisfied  with  bridge  building. 

Can  you  imagine  the  hand  being  disgusted  because 
after  it  had  grasped  the  book  awhile  it  found  itself 
wanting  to  let  go?  Of  course.  The  hand  would 
not  understand  why  it  could  not  remain  "constant" 
to  its  first  desire:  it  would  not  see  the  reason  for 
letting  go. 

So  with  us  members  of  the  "Stupendous  Whole." 
Universal  purpose  and  desire  play  through  us.  We 
know  we  "want"  this  and  we  "don't  want"  that.  When 
we  are  on  the  "animal"  plane  we  simply  gratify  our 
wants  when  we  can,  and  are  satisfied  until  another 
want  impels  us.  By  and  by  we  begin  to  reason  about 
our  wants.  We  call  some  of  them  "good,"  and  gratify 
them  if  we  can.  We  call  some  of  them  "bad"  and  fight 
them  with  all  our  puny  might — and  are  correspond- 
ingly unhappy.  In  both  cases  we  fail  to  see  why  we 
want  what  we  want. 

When  after  we  have  learned  to  build  bridges  we  find 
ourselves  wanting  to  paint  pictures  we  resist  the  desire 
and  keep  on  building  bridges.     Then,  if  the  Universal 

27 


Purpose  really  wants  us  to  stop  building  bridges  and 
make  pictures  it  keeps  on  impelling  us  in  the  new 
direction  until  we  finally  find  a  way  to  get  at  the  paint- 
ing. If  we  are  too  stubborn  the  Universal  I  WANT  gets 
us  out  of  the  way  and  raises  up  our  sons  and  daughters 
to  paint  the  pictures. 

It  is  like  this :  In  response  to  the  Universal  I  WANT 
you  have  taught  your  good  right  hand  to  thread  needles 
and  sew,  until  it  can  almost  do  it  in  the  dark.  All 
the  nerves  and  brains  and  muscles  in  your  finger  tips 
have  learned  that  little  trick.  Now,  in  response  to  a 
new  Universal  I  WANT,  you  decide  that  that  good  right 
hand  of  yours  is  to  learn  to  run  scales  on  the  piano. 
You  sit  down  at  the  piano,  place  your  hand  in  position 
and  impel  it  to  strike  the  notes.  But  this  sort  of  thing 
is  entirely  new  to.  your  fingers!  Every  little  muscle  is 
stiff,  every  nerve  and  every  tiny  bit  of  finger-brain  pro- 
tests that  it  can't  run  scales  ! — it  does  n't  know  how ! — 
its  work  is  sewing — it  can't,  so  there !  You  say  to 
yourself,  "How  stiff  my  fingers  are,  and  how  rebellious 
— they  won't  mind  me  at  all  I"  But  you  keep  on  send- 
ing your  want,  your  will  into  them.  You  "practice" 
long  hours  every  day.  And  by  and  by  you  find  your 
fingers  have  learned  the  new  trick  and  can  do  it  with- 
out special  thought  and  will  from  you.  You  kept  pour- 
ing your  want  into  that  hand  until  it  became  the  hand's 

28 


want  and  will.  From  working  against  your  want  the 
hand  has  come  to  work  with  it  and  by  it. 

Why  did  you  do  it  ?  Because  the  Universal  I  WANT 
kept  pouring  itself  into  you  until  you  took  up  the  prac- 
tice; just  as  you  poured  the  I  WA5TT  on  into  your 
hands  until  they,  too,  wanted  to  do  it,  and  did  it. 

Were  your  fingers  extra  rebellious?  Did  they  fight, 
and  get  tangled  up,  and  imitate  each  other's  move- 
ments ?  Then  what  did  you  do  with  them  ?  You  kepi 
them  at  it;  and  you  kept  them  at  it  a  great  deal 
longer  time  than  you  would  if  they  had  been  more  obe- 
dient fingers;  you  kept  them  practicing  until  they 
learned  to  do  the  work  willingly,  with  interest,  artis- 
tically. Then  you  gave  them  beautiful  things  to  play 
with,  instead  of  hard  things  to  work  at. 

Of  course  the  beautiful  things  to  play  with  are  all 
made  up  of  the  very  same  sort  of  things  your  fingers 
have  been  working  hard  at.  But  the  monotony  of  repe- 
tition is  all  gone  from  the  beautiful  play.  It  is  joy  to 
play.     It  is  "hard  work"  to  practice  scales. 

But  without  all  those  scales  there  can  never  be  a  sat- 
isfying play.  In  practice  we  learn  by  repetition  to  do 
well  and  gracefully  one  thing  at  a  time.  In  play  we 
string  all  these  movements  together  in  a  satisfying  play 
of  joy  and  praise. 

We  hope  for  the  perfection  of  action  which  alone 
29 


makes  satisfying  play  possible;  therefore  we  keep  prac- 
ticing. The  harder  our  fingers  rebel  the  longer  and 
more  persistently  we  keep  them  at  it — that  is  all. 

Now  the  Universal  I  WANT  keeps  us  at  things  in 
precisely  the  same  way.  The  Universal  is  working  out  a 
glorious  Ideal  of  perfect  play,  wherein  every  member 
of  itself  shall  be  shining,  obedient,  supple  enough  to 
play  with  grace  and  full  joy  the  "music  of  the 
spheres."  You  and  I  being  more  or  less  stiff  and  dis- 
obedient and  dense  have  to  be  kept  at  our  practices 
until  we  learn  to  do  them  right.  We  say,  "Oh,  if  I 
could  only  get  into  my  right  niche;  but  I  seem  to  be 
held  here  in  spite  of  all  I  can  do !"  We  say  we  "don't 
like"  the  sort  of  "drudgery"  we  are  "condemned"  to — 
there  must  be  something  "wrong"  with  the  universe, 
or  with  economic  or  family  conditions,  or  we  would  not 
have  to  drudge  at  one  kind  of  thing  when  we  are  "fitted" 
for  something  else,  or  want  to  do  something  else. 

Our  fingers  cry  out  in  the  same  way  when  we  keep 
them  at  the  scales— -"Oh,"  they  cry,  "why  are  we  com- 
pelled to  this  dreary  commonplace  repetition  when  our 
souls  long  for  beautiful  harmonies?" 

You  see,  it  never  occurs  to  them  that  they  are  "com- 
pelled" to  this  commonplace  scale  practice  because 
they  long  for  beautiful  harmonies  and  happy  play. 
And  it  doesn't  occur  readily  to  you  and  to  me  that 

30 


we  are  held  to  our  dish  washing,  our  business  routine, 
our  bridge  building  because  our  souls  long  for  greater 
things. 

But  it  is  so.  The  perfection  of  large  ideals  can  never 
be  attained  except  through  perfection  of  detail;  and 
through  the  dish  washing,  business  routine,  bridge 
building,  we  are  perfecting  the  details  of  self-command, 
of  body  and  brain  control  which  will  enable  us  to  play 
the  great  harmonies  our  souls  already  feel. 

The  great  things  we  feel  and  desire  without  being 
able  to  express  them,  comprise  the  Universal  Ideal  at 
which  every  soul  is  aiming,  whether  or  not  he  knows  it. 
The  perfection  of  this  great  Ideal  we  see  as  through 
smoked  glass,  darkly.  We  get  all  sorts  of  half-views 
of  it,  and  spend  a  lot  of  time  squabbling  about  it.  But 
not  one  of  us  really  knows  even  a  tiny  part  of  the  glory 
and  beauty  and  joy  of  that  Universal  Ideal,  which  in- 
cludes and  actuates  all  our  personal  ideals.  "It  doth 
not  yet  appear  what  we  shall  be."  But  we  know  that 
when  the  Great  Ideal  does  appear  we  shall  all  have  our 
places  in  the  joy  of  its  beauty,  for  every  one  of  us  will 
have  had  his  place  and  done  his  part  in  working  out 
that  ideal. 

The  Universal  Ideal  is  gently  urging  us  on  to  in- 
effable good.  But  none  of  us  can  conceive  the  details 
of  the  good  which  is  yet  to  appear.     We  are  all  hoping 

31 


and  working  for  this  "Indeterminate  Good,"  as  Han- 
ford  Henderson  calls  it.  It  constitutes  our  large  Ideal, 
which  includes  all  our  lesser,  fleeting  ideals  and  even 
our  passing  wishes  and  longings. 

It  is  with  our  large  ideals  that  definiteness  of  aim  is 
a  mistake.  An  "indeterminate  good"  necessitates  a 
general  aim.  It  will  not  do  to  say  "I  know  exactly 
where  the  blossoms  will  appear  when  the  earth  blos- 
soms as  a  rose,  and  I  know  exactly  the  day  they  will 
appear;  therefore  will  I  till  only  those  exact  spots  and 
get  my  ascension  robes  ready  for  that  exact  hour."  The 
man  who  is  so  dead  sure  of  his  great  aim  will  sooner  or 
later,  like  "Perkins"  in  "Quincy  Adams  Sawyer,"  find 
himself  perched  on  the  ridgepole  with  his  white  robes 
flapping  in  the  cold  night  and  his  goods  in  somebody's 
else  possession.  When  one  is  too  sure  of  the  "far-off 
divine  event"  he  muddles  the  present  opportunity  for 
hastening  that  event. 

"Wisdom  is  before  him  that  hath  understanding;  but 
the  eyes  of  a  fool  are  in  the  ends  of  the  earth."  The 
man  who  is  too  sure  of  the  "indeterminate  good"  misses 
the  present  good.  The  man  who  aims  at  the  Great 
Good  which  he  cannot  hit,  misses  the  little  Goods,  near 
at  hand,  which  need  to  be  hit. 

What  should  we  think  of  a  hunter  who  aimed  only 
at  big  game  beyond  his  gun's  reach,  while  small  game 

32 


gamboled  at  his  feet  ?  We  'd  think  him  a  fool  who  de- 
served to  starve  to  death.     Of  course. 

We  miss  our  chances  by  straining  after  the  big  game 
beyond  our  reach. 

The  great  ideal  should  have  our  faith,  rather  than 
our  aim. 

Aim  only  at  that  which  is  within  reach,  and  trust  the 
big  things  to  time  and  the  spirit. 

You  stand  in  the  Now.  Keep  your  aim  for  the  things 
of  the  Now.  Thus  will  your  aim  gain  accuracy  and 
you  will  be  ready  for  the  Great  Things  when  they  shall 
at  last  appear  in  the  Now. 

Where  are  you  Now?  Are  you  building  bridges? 
Then  aim  to  build  this  one  better  than  any  other  was 
ever  built.     Aim  to  improve  your  work  now. 

Aim  to  enjoy  it  all;  for  only  as  joy  brightens  you  can 
you  see  how  to  better*  your  work  and  methods. 

And  proficiency  at  bridge  building  means  freedom  to 
follow  your  next  ideal.  The  greater  your  proficiency 
the  nearer  the  top  you  get,  and  the  more  money  you  get 
for  your  work;  and  the  more  money  you  have  the  more 
time  you  can  take  for  working  out  your  next  ideal. 

In  proportion  as  you  are  progressively  proficient  at 
your  work  your  money  stream  will  increase.  In  propor- 
tion as  you  enjoy  your  work  you  will  grow  in  efficiency 
and  money.     The  drudge  is  held  to  his  work  because  he 

33 


does  not  put  into  it  the  love  and  interest  and  joy  neces- 
sary to  make  him  progressively  proficient. 

He  says  "lack  of  money  keeps  him  from  getting  into 
a  new  line  of  work."  That  is  it  exactly — the  Universal 
Spirit  which  urges  us  on  keeps  the  money  away  from 
us  until  we  have  gained  in  this  thing  the  proficiency 
needed  to  fit  us  for  other  work. 

Are  you  building  bridges  and  at  the  same  time  aim- 
ing to  paint  pictures?  And  are  you  too  poor  to  drop 
the  bridge  building  and  devote  all  your  time  to  paint- 
ing pictures  ?  Then  I  say  unto  you  have  faith  in  your 
desire  to  paint  pictures,  for  your  desire  is  an  outcrop- 
ping of  Universal  Desire  and  is  certain  to  find  its  sat- 
isfaction. Your  desire  is  the  desire  of  Omnipotence, 
Omniscience,  which  will  in  no  wise  disappoint  itself. 
All  desires  shall  be  fulfilled  in  the  fullness  of  time. 

Would  you  hasten  the  time?  Then  have  faith  in 
your  desire;  but  aim  at  the  bridge  building.  Do  better 
and  better  the  work  you  find  to  do  until  the  way  opens 
to  a  new  line  of  work. 

And  do  every  detail  of  your  bridge  building  as  if  it 
were  the  painting  of  the  greatest  picture.  Think  you 
that  accuracy  of  observation,  delicacy  of  touch,  har- 
mony of  thought  and  power  of  expression  are  gained 
only  by  dabbling  paint  on  a  canvas  with  a  camers-hair 
brush?     No.     Bridge  building  has  its  place  in  training 

34 


a  great  painter.     Put  your  soul  into  it  while  you  are 
held  to  it,  and  give  it  its  full  chance  to  do  the  work. 

Have  faith  in  your  desire  to  paint  pictures,  but  aim 
your  energies  at  the  bridge  you  are  building  now.  Keep 
your  faith  high,  your  aim  true,  and  verily  in  an  hour 
when  you  least  expect  it  the  way  will  open  from  bridge 
building  to  picture  painting. 


35 


Where  are  the  cowards  who  bow  down  to  environment — 

Who  think  they  are  made  of  what  they  eat,  and  must 
conform  to  the  bed  that  they  lie  in? 

I  am  not  wax, — I  am  energy! 

Like  the  whirlwind  and  waterspout,  I  twist  my  envi- 
ronment into  my  form,  whether  it  will  or  not. 

What  is  it  that  transmutes  electricity  into  auroras,  and 
sunlight  into  rainbows,  and  soft  flakes  of  snow  into 
stars,  and  adamant  into  crystals,  and  makes  solar 
systems  of  nebulae? 

Whatever  it  is,  I  am  its  cousin- ger  man  K 

I,  too,  have  my  ideas  to  work  out,  and  the  universe  is 
given  me  for  raw  material. 

I  am  a  signet,  and  I  will  put  my  stamp  upon  the  molten 
stuff  before  it  hardens. 

What  allegiance  do  I  owe  to  environment?  I  shed 
environments  for  others  as  a  snake  sheds  its  skin. 

The  world  must  come  my  way, — slowly,  if  it  will, — but 
still  my  way. 

I  am  a  vortex  launched  in  chaos  to  suck  it  into  shape. 

— Ernest  Crosby. 


36 


The   Substance  of  Things, 

"To  a  certain  extent  I  have  been  benefited  by  these  teach- 
ings. In  some  ways  they  do  not  appear  to  have  a  very  practical 
result.  It  is  possible  to  concentrate  and  obtain  small  things,  but 
any  real  change  of  surroundings  seems  to  be  quite  dependent 
upon  circumstances  entirely  outside  my  own  will;"     H.  B. 

Thus  writes  a  shortsighted  and  faithless  one — faith- 
less because  of  her  shortsightedness.  Another  woman 
who  has  observed  the  same  things  writes  thus:  "If  I 
see  no  great  results  now  /  know  it  is  because  I  am  work- 
ing for  large  things." 

Life  "concentrates"  on  a  mushroom  and  grows  it  in 
a  night;  but  an  oak  requires  twenty  years  of  "concen- 
tration." A  woman  "concentrates"  on  a  good  dinner, 
a  bit  of  sewing,  the  control  of  her  tongue  for  an  hour, 
$5.00  for  a  new  hat,  the  cure  of  a  headache,  and  suc- 
cess crowns  each  effort.  These  are  little  things,  the 
mushrooms  of  an  hour,  used  shortly  and  soon  forgotten. 

The  same  woman  "concentrates"  for  a  complete 
change  in  disposition  or  environment,  for  anything  in 
fact  which  seems  a  long  way  off  from  present  conditions. 
iSTow  if  she  is  a  shortsighted  woman  she  has  little  or 

37 


no  faith  in  anything  which  she  cannot  see,  hear,  taste, 
smell  or  feel.  She  can  see,  taste  and  smell  a  mush- 
room, so  she  believes  in  it.  She  could  see  an  oak  and 
believe  in  that.  But  she  cannot  see  the  acorn  growing 
underground,  therefore  she  has  no  faith  that  there  is 
an  oak  growing.  And  if  there  is  already  a  little  oak  in 
sight  she  cannot  see  it  grow,  no  matter  how  steadily 
she  looks  at  it;  therefore  she  "fears"  the  oak  is  not 
growing. 

But  the  far-seeing  woman  is  different.  She  sees 
through  things.  She  feels  the  intangible.  She  hears, 
smells,  and  tastes  that  which  moves  upon  the  face  of  the 
deep  and  brings  forth  things.  She  touches  the  true  sub- 
stance (that  which  stands  under)  of  things  which  are 
to  be. 

Her  faith  rests  in  invisible  life;  the  other  woman's 
faith  rests  only  in  the  visible  things  which  life  has 
made. 

To  say  that  H.  B.  has  no  faith  would  be  an  untruth. 
Every  living  being  is  full  of  faith,  or  he  could  not  live. 
Faith  is  in  the  atmosphere  and  we  live  by  using  it, 
just  as  a  fish  lives  by  using  the  water.  Faith  springs 
eternal  in  every  human  breast,  fed  from  the  universal 
source.  To  talk  of  one's  little  faith  or  one's  much  faith 
is  like  talking  of  the  earth's  squareness. 

Every  soul  lives  by  faith  and  plenty  of  it.  But  he 
38 


lives  by  faith  in  what  ?  There 's  the  rub.  Until  we 
emerge  from  a  sense  of  materiality — and  no  one  has  as 
yet  got  more  than  his  nose  above  these  muddy  waters — 
we  live  by  faith  in  things  seen,  smelt,  tasted,  heard  and 
felt.  These  are  the  only  things  we  are  familiar  with; 
to  them  we  pin  our  faith,  and  pride  ourselves  upon  our 
good  sense,  reason  and  lack  of  "superstition."  "I  can't 
believe  in  anything  unless  I  can  see  it,"  is  our  self- 
satisfied  cry;  "you  can't  fool  me  with  your  religious 
hocus-pocus,  nor  with  your  rabbit's  foot  and  horseshoe 
and  four-leaved  clover;  I  can  see  no  connection  between 
a  rabbit's  foot  and  your  good  luck,  therefore  I  know  no 
connection  exists ;  I  can  see  no  big  God  on  a  great  white 
throne,  consequently  I  know  none  exists ;  show  me  your 
God;  show  me  the  string  which  connects  the  four- 
leaved  clover  to  your  good  luck  and  I  '11  put  my 
faith  in  it." 

The  material  one  reckons  without  his  Unseen  Host. 
By  and  by  the  Unseen  begins  to  juggle  with  him.  His 
beautiful  plans,  every  step  of  which  he  could  plainly 
see,  are  blown  awry.  He  can't  see  why!  The  things 
in  which  he  had  such  faith  begin  to  totter  and  tumble 
about  his  ears.  He  can't  see  why !  Eeluctantly  he  be- 
gins to  see  that  there  are  mighty  forces  he  can't  see. 
His  whole  beautiful  material  world  begins  to  dance  to 
strings  he  can't  see ! 

39 


Ah,  so  there  are  things  he  can't  see,  hear,  smell,  taste 
or  feel!  They  may  be  a  fearful  and  chaotic  jumble; 
they  seem  to  be;  but  they  are  there,  after  all  his  cer- 
tainty that  he  could  see,  smell,  hear,  taste  and  feel  The 
Whole  Thing. 

And  he  begins  to  reach  out  toward  these  unseen 
things.  He  peers  and  peers  into  the  darkness  and  still- 
ness. And  as  he  peers  his  faiths  gradually  loosen  their 
hold  upon  the  old  visible  things  and  begin  to  reach  out 
into  the  darkness  and  silence.  He  sends  his  faiths 
groping,  groping,  feeling  their  way  through  the  In- 
visible, always  seeking  the  strings  to  which  visible  things 
have  been  dancing  and  tumbling. 

At  first  all  is  darkness;  but  by  and  by  faith  gets  its 
tentacles  around  Something  Unseen; — ah,  there  is 
Something  which .  disposes  what  man  proposes — an  un- 
seen, untasted,  unheard,  unsmelt,  unfelt  Something.  A 
terrible  Something  it  may  be,  but  still  a  Something,  all- 
powerful,  all-present.  He  has  sent  his  feelers  into  the 
Invisible  and  touched  God,  the  soul,  the  life-principle, 
which  makes  and  unmakes,  gives  and  takes  away  all 
those  little  things  to  which  he  was  wont  to  pin  his 
faiths. 

The  next  thing  is  to  find  out  the  nature  of  this 
mighty  Something  whose  home  is  in  the  Invisible.  But 
how  find  out  the  nature  of  the  Unseen ?     Not  by  touch, 

40 


taste,  smell,  sight  or  hearing — not  at  first  anyway.  But 
by  its  fruits  you  may  know  a  tree  to  be  good  or  bad. 
By  its  fruits  you  may  know  the  invisible  powers  to  be 
beneficent  or  malefic.  And  the  material  one  is  familiar 
with  fruits,  with  things.  He  built  such  beautiful  things 
himself,  so  he  ought  to  be  a  judge  of  the  fruits  of  labor. 
The  fruits  of  his  labor  were  all  good,  he  knows  they 
were.  If  only  the  great  Unseen  had  not  spoiled  them 
all !  Oh,  the  labors  of  the  Unseen  brought  his  own  good 
efforts  to  naught — the  Unseen  must  be  a  terrible  and 
evil  power;  its  fruits  are  destruction  of  his  own  good 
buildings.  He  fears  this  Great  Unseen  Power  to  which 
his  faiths  are  beginning  to  pin  themselves. 

But  wait:  Good  is  beginning  to  rise  from  the  ashes 
of  his  ruins.  This  so  terrible  calamity  is  turning  out 
a  blessing!  New  and  greater  things  are  forming,  to 
take  the  places  of  the  lost  fruits !  And  they  are  good. 
Oh,  this  Great  Unseen  works  in  terrifying  mystery  but 
its  fruits  are  good. 

Now  he  is  ready  to  "come  unto  God."  He  begins  to 
see  the  un-seeable  things,  and  his  faiths  tendril 
them. 

Those  wrho  would  "come  unto  Him  must  believe  that 
He  is,  and  that  He  is  a  rewarder  of  them  that  diligently 
seek  Him." 

Those  who  would  understand  and  feel  and  use  the 
41 


invisible  forces  must  believe  that  they  are,  and  that  they 
reward  those  who  diligently  seek  to  understand  and 
use  them. 

The  Unseen  things  move  the  visible  world.  The  ma- 
terial one  being  pinned  by  his  faiths  to  the  things  of 
the  world  is  moved  as  the  world  is  moved.  He  is  a 
mere  puppet  in  the  hands  of  the  Unseen  powers. 

As  he  looses  the  faiths  which  bound  him  to  the  world 
rack,  and  sends  his  faith  tendrils  into  the  Unseen,  he 
becomes  one  with  the  powers  which  pull  the  world- 
strings. 

"Faith  is  the  sub-stance  (the  underlying  and  creating 
principle)  of  things  hoped  for,  the  evidence  of  things 
not  seen." 

The  material  one's  faith  is  pinned  to  things  already 
seen ;  therefore  his  creative  principle  is  poured  into  the 
thing  already  created. 

Then  Life  juggles  and  tumbles  things  until  the  ma- 
terial one's  faiths  are  torn  loose  from  their  material 
moorings,  and  go  feeling  out  into  the  Unseen  for  new 
things  to  cling  to.  When  the  whole  bunch  of  visible 
things  has  failed  us ;  when  houses,  lands,  money,  friends, 
and  even  fathers  and  mothers  and  brothers  and  sisters 
have  gone  back  on  us,  what  is  there  left  to  pin  our  faiths 
to  ?  And  without  something  to  have  faith  in  how  could 
we  live   at   all?     We   couldn't  live   without   faiths  to 

42 


steady  us;  witness  the  suicides  and  the  deaths  from 
broken  hearts. 

And  if  all  visible  things  have  failed  us,  if  our  faiths 
are  broken  loose  from  fathers,  mothers,  brothers,  friends, 
houses  and  lands,  where  else  can  our  faiths  take  hold 
again  except  in  the  region  of  the  Unseen? — the  region 
where  "the  wind  bloweth  whither  it  listeth  and  thou 
canst  hear  the  sound  thereof  but  canst  not  tell  whence 
it  cometh  nor  whither  it  goeth,"  the  region  of  substance, 
of  creative  power. 

It  seems  very  terrible  to  have  our  faiths  broken  loose 
from  fathers,  mothers,  brothers,  friends,  houses  and 
lands;  but  it  is  good  for  us,  as  time  always  proves. 
Broken  loose  from  the  effects  of  creative  energy  our 
faiths  reach  out  into  the  Unseen  and  tendril  the  very 
energy  itself.  From  a  state  of  oneness  with  things  we 
evolve  a  new  being  at  one  with  the  creative  power  within 
things. 

What  are  the  unseen  things  to  which  our  torn  faiths 
begin  to  attach  themselves  ?  Our  faith  itself  is  unseen, 
the  sub-stance  of  things  hoped  for,  the  substantial  evi- 
dence of  things  not  yet  seen. 

What  do  we  hope  for  that  we  have  not  yet  seen? 
First  of  all  we  hope  for  peace — another  of  the  substan- 
tial unseen  things.  We  hope  for  love,  the  most  sub- 
stantial of  unseen  things.     Oh,  if  we  had  but  peace 

43 


and  love  we  could  count  all  else  well  lost !  And  behold, 
by  unseen  faith  tendrils  our  bruised  faiths  attach  them- 
selves to  the  unseen  substance  of  peace  and  love.  Wis- 
dom is  an  unseen  substance — our  unseen  faiths  attach 
themselves  to  the  unseen  source  of  wisdom.  Thought 
is  unseen;  our  faiths,  torn  loose  from  things,  begin  to 
reach  out  into  the  unseen  realm  of  thought.  Ideals  are 
unseen  things.  Our  faiths,  torn  loose  from  the  already- 
realized,  b^gin  to  tendril  the  unseen  ideals,  the  race's 
ideals,  thef" family  ideals,  and  lastly  our  individual 
ideals.         V 

Our  unseen  faiths  become  one  with  these  unseen 
ideals;  and;  through  these  little  faith  tendrils  we  begin 
literally  to  draw  the  ideal  down  into  our  physical  being 
and  out  into  the  visible  world.  Through  our  faith  ten- 
drils the  ideal  is  literally  ex-pressed,  pressed  out  into 
visibility. 

(When  our  faiths  were  attached  to  material  things, 
the  material  things  being  negative  to  us,  sucked  us  dry. 
Now  our  faith  tendrils  reach  upward  to  the  unseen  ideal 
realm  of  real  substance,  to  which  we  are  negative,  and 
by  the  same  law  of  dynamics  it  is  we  who  draw  the  life ; 
draw  it  from  the  unseen  realm  of  real  life  substance. 

Of  ourselves  we  could  do  nothing — the  things  to 
which  our  faiths  attached  us  sucked  us  dry  of  power, 
and  the  unseen  powers  finally  tore  us  loose;  but  now 

44 


that  we  are  tendriled  by  our  faiths  to  the  Unseen,  "the 
Father"  in  us  and  through  us  doeth  the  works  of  Tight- 
ness that  bring  peace. 

And  behold,  we  are  filled  with  the  unseen  power,  and 
through  our  faith  in  the  Unseen  we  pass  on  the  fruits 
of  the  spirit,  which  are  "love,  joy,  peace,  longsuffering, 
gentleness,  meekness,  faith,  temperance." 

And  being  filled  with  the  power  of  the  Unseen  we 
pass  on  the  fruits  of  the  spirit  to  fathers,  mothers, 
brothers,  friends,  houses,  lands;  pass  it  on  in  every  act 
of  life  and  in  every  breath  we  take.  We  breathe  out 
that  which,  through  our  faith-tendrils,  the  Great  Unseen 
breathes  into  us. 

Then,  behold,  that  which  is  written  comes  to  pass: 
"Ye  shall  have  an  hundredfold  more  houses  and  lands 
and  fathers  and  mothers  and  brothers  in  this  present 
time/'     You  shall  have  them  to  use  at  will. 

While  you  were  attached  by  your  faiths  to  things 
they  used  you;  now  you  use  them. 

Pin  your  faiths  to  the  Unseen  things  and  let  patience 
have  her  perfect  work.  So  shall  you  realize  your  heart's 
full  desire.  Let  things  rock  as  they  will;  let  facts  be 
stubborn  and  conditions  hard  if  need  be.  Never  mind 
them.     To  mind  them  is  to  pin  your  faiths  to  them. 

Mind  the  Unseen  things.     Pin  your  faiths  to  your 


ideals^} 


45 


Flout  facts  and  hard  conditions !  Believe  in  the  Un- 
seen. 

Train  your  faiths  upward. 

"Whatsoever  ye  desire  believe  that  ye  receive/'  and 
you  shall  surely  have  it.  If  it  is  a  mushroom  expect  it 
in  a  night.  If  you  desire  a  great  oak  give  it  time  to 
grow.  In  due  time.,  perhaps  in  an  hour  when  you  least 
expect  it,  it  will  surely  appear. 

The  one  thfng  needful  is  to  pin  your  little  faiths  to 
the  Unseen  Source  of  all  things. 

Believe  in  the  great  unseen  part  of  yourself  and  the 
universal. 


46 


VI. 
To   Get  at  the   Substance. 

f  All  desirable  and  as-yet-unexpressed  things  are  in  the 
silence  waiting  to  be  drawn  into  expression  through  as- 
piration and  inspiration. 

Of  course  one  can  aspire  and  inspire  anywhere  and 
under  almost  any  conditions.  I  remember  one  great 
aspiration  of  mine  which  was  satisfied  whilst  I  was 
sitting  in  a  crowded  street  car  with  folks  standing  in 
front  of  me  and  others  clinging  to  the  running 
board. 

The  Things  of  the  Silence  are  everywhere  present, 
permeating  solid  things  as  the  X-rays  do.  All  creation 
cannot  hinder  a  man  communing  with  the  Unseen  at 
any  time  and  in  any  place — all  creation  cannot  hinder 
him  except  as  he  lets  it. 

But  that  is  the  trouble — he  lets  it  interfere  unless  he 
is  in  almost  agonizing  earnest  about  the  unseen  things. 
That  momentous  hour  on  the  crowded  street  car  came 
after  weeks  of  most  earnest  "seeking,"  after  weeks  of 
almost  constant  "concentrating"  on  this  one  thing  I 
wanted  to  receive  from  the  Unseen.     I  was  so  absorbed 

47 


in  that  one  subject  that  the  crowds  were  as  nothing 
to  me. 

In  order  to  get  anything— wisdom,  power,  love — from 
the  silence  one's  whole  interest  must  be  absorbed  in  the 
matter. 

Your  interest  is  like  the  plate  in  a  camera;  it  re- 
ceives impressions  only  from  that  upon  which  it  is 
turned.  And  the  camera  must  be  held  steadily  in  one 
position  until  the  impression  is  received. 

The  human  camera  receives  impressions  from  the 
unseen  in  exactly  the  same  way  that  it  receives  impres- 
sions from  the  seen  world. 

But  it  takes  a  longer  time  to  receive  a  complete  im- 
pression from  the  unseen,  just  as  it  takes  a  longer  time 
to  get  a  good  negative  in  the  dark. 

The  unseen  is  the  dark  to  us;  hence  the  long  time  it 
often  takes  to  get  a  complete  impression  of  anything 
we  desire  to  receive  in  the  silence.  It  takes  a  longer 
"exposure"  to  get  the  impression. 

"Concentration"  is  merely  the  steady  "exposure"  of 
the  attention,  the  interest,  to  the  thing  we  desire  to 
realize,  to  make  tangible. 

Now  the  busy  person,  the  person  who  is  interested  in 
a  thousand  things,  keeps  his  interest  so  busy  taking  in- 
stantaneous photographs  that  he  has  no  time  to  get  im- 
pressions  from   the  unseen.     His   mind   is   constantly 

48 


flitting  from  one  thing  to  another.  When  it  happens 
to  turn  toward  the  unseen  it  simply  sweeps  the  dark 
quickly  and  comes  back  to  earth  again  without  an  im- 
pression. 

Instead  of  a  steady  aspiration  toward  the  ideal  there 
is  a  constant  perspiration  toward  the  real. 

As  there  is  nothing  new  under  the  sun  the  only  pro- 
gress made  is  around  and  around  the  same  old 
things. 

The  only  real  relief  from  things  as  they  are  lies  in 
the  unseen. 

The  only  way  to  get  at  the  relief  is  to  "concentrate" 
on  the  unseen  things.  In  order  to  do  this  the  attention 
must  be  called  away  from  seen  things.  The  mind  must 
be  "set  on  things  above,"  and  kept  set  until  the  "renew- 
ing" is  complete. 

People  who  are  not  yet  satisfied  that  the  visible  world 
does  not  and  cannot  satisfy,  will  see  no  need  of  going 
into  the  silence  on  set  occasions.  And  there  is  another 
class  who  are  apt  to  see  no  need  of  it — the  class  whose 
"concentration"  on  the  invisible  is  so  constant  that 
material  things  assume  the  subordinate  relation.  These 
are  people  who  have  "got  the  truth"  by  coming  up 
through  great  tribulation;  who  have  run  the  gamut  of 
things  and  found  the  principle  behind  things. 

And  almost  invariably,  if  not  always  (I  have  never 
49 


heard  of  an  exception),  these  are  people  who  have  tried 
nearly  every  method  of  spiritual  culture  extant,  have 
practiced  fasting  and  prayer,  breath  exercises,  denials 
and  affirmations,  and  treatments  and  concentrations  of 
every  conceivable  kind. 

Martin  Luther  was  one  of  these;  and  at  last,  when 
he  had  tried  everything  else  and  was  crawling  up  the 
church  steps  on  all  fours,  he  "found  the  truth."  Imme- 
diately he  arose,  repudiated  all  his  good  works  as  un- 
availing, and  went  about  praising  and  preaching  that 
not  by  works  but  by  faith  we  are  healed. 

Eight  or  ten  years  ago  I  heard  Paul  Militz,  who  had 
worked  for  years  at  all  manner  of  spiritual,  mental  and 
breath  exercising,  repudiate  it  all  as  "unnecessary." 
"Not  any  of  these  things  avails  you,"  he  said.  And 
others  who  have  "found  the  truth"  reiterate  the  same 
statement. 

And  yet  every  one  of  them  has  "found  the  truth" 
through  those  very  practices. 

If  Martin  Luther  had  stopped  short  of  crawling  up 
those  church  steps  as  his  own  seeking  spirit  bade  him, 
he  would  never  have  "found  the  truth."  If  Militz, 
Shelton,  Burnell,  et  ah,  had  left  out  one  of  their  prac- 
tices they  would  still  be  "seeking." 

The  spirit  in  every  man  bids  him  do  things  and  re- 
frain from  doing  other  things,  in  order  to  "save"  him- 

50 


self  from  something  or  other.     Is  this  universal  urge 
only  a  lie?     No. 

These  concentration  exercises  are  kindergarten  meth- 
ods by  which  we  learn  to  use  ourselves.  When  by  prac- 
tice we  have  learned  how  we  discard  the  kindergarten 
methods.  What  was  gained  by  self-conscious  effort  be- 
comes habit.  We  turn  intuitively  to  the  unseen,  whereas 
we  used  to  turn  to  it  only  by  conscious  effort,  by  special 
practices. 

But  why  repudiate  the  practices?  Why  tell  others 
who  are  trying  to  learn  how,  that  their  efforts  are  all 
useless?  By  practices  we  found  the  way;  why  dis- 
courage practice  ? 

There  are  people  who  as  yet  are  wrapped  up  in  the 
material.  There  are  those  who  are  wrapped  up  in  the 
unseen.  Neither  of  these  are  in  present  need  of  set 
times  for  "concentrating"  upon  the  unseen,  the  ideal 
side  of  life. 

But  there  is  a  third  great  "middle  class"  who  are  not 
absorbed  in  the  already  manifest  world,  and  who  want 
to  be  one  with  the  unseen  world  of  causation.  To  these 
I  say,  follow  the  example  of  all  the  "adepts"  of  all 
the  ages;  practice  "concentration." 

To  all  who  want  to  accomplish  something  I  say, 
Go  into  the  silence  regularly  for  power  and  wisdom  to 
accomplish. 

51 


To  those  whose  interests  are  mainly  in  the  material 
world,  but  who  want  to  understand  and  be  deeply  inter- 
ested in  the  unseen  world — from  whence  come  all 
things, — to  those  I  say,  Go  into  the  silence  at  regular 
periods  every  day. 

To  all  humanity  who  are  longing  for  Something,  I 
say,  All  things  are  in  the  Silence ;  be  still  and  know,  j 


52 


VII. 


The  Spirit  and   The   Individual. 

"I  was  washing  my  breakfast  dishes  one  morning  when  it 
occurred  to  me  to  go  to  visit  a  friend  who  lived  several  miles 
away.  I  did  my  work  and  started  to  dress  for  my  journey,  when 
there  came  over  me  such  a  feeling  of  depression,  or  despondency, 
or  gloom,  that  I  could  not  understand.  I  kept  on  getting  ready, 
all  the  time  trying  to  reason  away  the  feeling.  But  it  would  not 
go.  Finally  I  got  my  hat  on  and  one  glove  and  started  for  the 
door,  when  such  a  heaviness  came  over  me  that  I  turned  back 
into  my  room  and  sat  down  saying,  'God,  I  want  to  know  what 
the  meaning  is  of  all  this.'  The  answer  came  loud,  strong  and 
firm,  'Stay  at  home.'  I  stayed,  and  taking  off  my  hat,  gloves 
and  cape  I  felt  so  light  I  seemed  to  walk  on  air.  At  the  time  I 
supposed  the  voice  (I  call  it  voice  for  want  of  a  more  definite 
term)  had  told  me  to  stay  at  home  because  some  one  was  coming 
to  me  for  help.  This  was  my  first  year  as  a  teacher  and  healer. 
But  not  a  soul  came  that  day,  nor  that  night,  and  the  thought 
flitted  through  my  mind  that  perhaps  it  was  all  nonsense  after 
all  and  I  might  as  well  have  gone.  Well,  the  outcome  was  that 
the  train  I  would  have  taken  met  with  a  fearful  accident  in 
which  many  were  killed  or  badly  injured.  This  is  only  one  of 
many  similar  experiences  I  have  had.  I  do  not  stop  to  reason 
out  things.  The  world  has  tried  for  1900  years  to  follow  reason, 
and  look  at  the  outcome.  I  follow  my  intuition  and  it  never 
fails  me." — Flora  P.  Howard,  Los  Angeles,  Cal. 


One's  reason  is  not  a  thing  to  be  belittled  and  denied. 
It  is  his  crowning  glory,  created  for  use. 

But  it  is  not  all  the  wisdom  a  man  has  access  to,  nor 
is  it  the  greatest.     The  man  who  exalts  his  understand- 

53 


ing  above  the  wisdom  of  the  rest  of  creation,  and  un- 
creation,  is  a  fool  and  sure  to  come  to  grief. 

But  he  who  rejoices  in  his  personal  understanding  or 
reason  as  the  means  by  which  he  taps  the  source  of  all 
wisdom,  is  in  a  fair  way  to  profit  by  his  own  intelligence 
and  the  universal  intelligence  besides. 

Everybody  knows  his  foresight  is  not  so  good  as  his 
hindsight.  He  has  demonstrated  the  fact  many  a  time, 
by  as  many  little  tumbles  off  his  high  horse.  Keally,  it 
seems  as  if  he  might  have  learned  by  this  time  not  to 
be  quite  so  sure  about  his  reason. 

After  Mrs.  Howard  knew  that  the  train  she  meant  to 
go  on  had  been  wrecked  she  saw,  plainly,  why  it  was 
unwise  for  her  to  go  on  that  particular  train.  Her 
reason  had  been  enlightened,  her  hindsight  per- 
fected. 

By  what?  By  universal  intelligence.  Suppose  New 
York  city  should  set  itself  up  as  the  center  of  all  wis- 
dom— suppose  she  were  to  say,  "What  I  cannot  reason 
out  is  not  worth  knowing."  Suppose  she  continued  to 
send  out  decrees  into  all  the  world,  but  turned  up  her 
nose  at  the  messages  sent  in  to  her.  What  do  you  sup- 
pose would  happen  ?  She  would  go  to  smash  in  a  week. 
It  is  by  her  reception  of  all  those  messages  as  to  out- 
side doings,  that  she  is  enabled  to  reason  out  her  busi- 
ness problems   and  send  out  messages  that  move  the 

54 


world.  To  exalt  New  York  knowledge  and  reason,  and 
despise  outside  knowledge  and  reason,  would  quickly 
ruin  her. 

Intuition  is  the  wireless  line  by  which  we  receive 
directions  from  every  other  station  in  the  universe. 
After  Mrs.  Howard  had  received  and  obeyed  her  mes- 
sage from  the  universal — some  days  after — she  knew 
why  she  had  been  so  directed. 

He  who  is  puffed  up  in  his  own  conceit  is  eternally 
despising  his  intuitions,  following  his  back-number  rea- 
sons, and  getting  into  the  "accidents."  Then  he  won- 
ders why  he  is  so  abused. 

You  see,  we  have  none  of  us  ever  passed  this  way 
before.  This  day  is  a  new  day;  this  bit  of  road  has 
never  been  traveled  before.  Nobody  can  know  by  rea- 
son what  we  shall  run  into  just  around  the  bend  there. 
He  may  make  a  rough  guess  at  it,  but  he  cannot  know. 

But — there  is  Something  which,  whether  it  knows  or 
does  not  know  consciously,  what  is,  or  will  be,  around 
that  corner  there — there  is  Something  which  can  and 
does  send  us  by  the  wireless  line  a  message  to  keep  away, 
or  to  go  to  it,  as  the  case  may  be. 

Now  Mrs.  Howard  was  a  woman  with  no  desire  to 
be  in  such  a  smash,  and  she  believed  her  intuitions 
would  keep  her  warned  away  from  them. 

Now  next  door  to  Mrs.  Howard  there  may  have  lived 


another  woman,  just  as  "good"  as  Mrs.  Howard,  just 
as  devoted  to  her  intuitions,  who  received  a  message  to 
go  on  that  train.  At  the  same  moment  Mrs.  Howard's 
heart  grew  heavy  and  she  heard  the  message,  "Stay  at 
home,"  this  other  woman's  heart  grew  light  and  she 
heard  the  message,  "Go."  So  she  went  blithely  forth  to 
the  train.  She  mounted  the  steps  and  walked  into  the 
ear  and  along  past  several  vacant  seats  before  she  felt 
the  impression  to  sit  down.  She  sat  down  and  gazed 
happily  out  of  the  window. 

By  and  by,  as  they  were  bowling  swiftly  along  there 
came  a  sudden  crash,  and  shrieks,  and  hiss  of  steam. 
Then  there  was  work  to  do. 

This  woman  neighbor  of  Mrs.  Howard's,  beyond  a 
little  shaking  up  from  which  she  almost  instantly  re- 
covered, was  entirely  uninjured.  There  were  dead  and 
dying  in  front  and  behind  her,  but  she  was  safe.  There 
was  work  to  do  and  she  was  there  to  do  it. 

You  see,  this  woman  was  a  physician  and  surgeon, 
and  the  only  one  on  the  train.  She  had  been  years  pre- 
paring for  such  work,  and  she  believed  her  intuitions 
would  lead  her,  strong  and  well  herself,  into  just  such 
opportunities  as  this.  So  the  message  which  depressed 
Mrs.  Howard  brought  light  to  the  soul  of  this  woman. 

Each  received  and  interpreted  the  message  according 
to  her  own  particular  character. 

56 


And  what  about  the  injured  and  killed?  They  too 
were  "led  by  the  spirit."  Each  by  his  own  self-built 
character  related  himself  to  his  particular  "fate."  I 
would  n't  wonder  if  a  good  many  of  them  did  it  by 
filling  up  on  the  accident  and  criminal  columns  of  the 
daily  papers.  The  man  who  thinks  in  terms  of  acci- 
dent is  pretty  sure  to  meet  them.  But  probably  more 
of  the  "victims"  were  drawn  through  their  false  re- 
ligion. The  man  who  thinks  himself  (who  really  thinks 
it,  "in  his  heart") — who  thinks  himself  a  "vile  worm" 
and  a  great  sinner  deserving  of  a  "bad  end,"  and  yet 
who  has  not  "repented,"  is  daily  relating  himself  more 
closely  to  all  sorts  of  violent  and  horrible  things.  And 
everywhere  and  at  all  times  the  violent  man,  the  strenu- 
ous man,  no  matter  how  "good"  he  may  be,  is  prepar- 
ing himself  to  be  led  into  whatever  catastrophe  fits  him. 
There  is  no  hit  and  miss  about  our  "fates" — we  get  just 
what  we  are  fitted  for.  ^ 

And  through  all  ages  we  have  been  fitting  ourselves; 
and  we  are  still  at  it.  He  who  is  not  busy  fitting  him- 
self for  the  best  is  relating  himself  to  the  less  good. 
He  who  fits  himself  to  die  with  his  boots  on  will  die  so. 
He  who  fits  himself  for  "accidents"  will  die  by  an  acci- 
dent. He  who  fits  himself  for  life  may  perchance  never 
again  see  death. 

When  the  bubonic  plague  is  about  to  appear  in  a 
57 


place  all  the  birds  fly  away.  What  warned  them  ?  Oh, 
that  was  only  "instinct"— something  common,  that  we 
wise  beings  never  use. 

Before  Mt.  Pelee  spit  destruction,  all  the  wild  ani- 
mals (not  one  of  which  could  have  had  any  personal 
knowledge,  or  any  record  of  volcano  lore)  fled  from  the 
vicinity.  The  tame  animals  whimpered  and  cowered 
and  those  which  could  ran  away.  Then  the  people's 
hearts  began  to  sink  and  the  most  ignorant  of  them  ran 
after  the  animals.  As  Mt.  Pelee  grew  more  emphatic 
in  her  prophecies  all  hearts  grew  heavier  and  heavier 
and  all  souls  heard  the  message  "Go."  Then  there  was 
hurried  preparation  for  a  hasty  exodus.  But  no;  the 
wise,  educated,  sensible  men  put  their  heads  together 
and  decided  that  they  would  not  and  others  should  not 
be  guided  by  any  such  common  thing  as  "instinct,"  or 
by  their  own  sinking  hearts.  No !  Even  though  their 
hearts  fell  into  their  shoes  and  their  knees  knocked  and 
their  teeth  chattered  they  would  be  sensible,  they  would ; 
they'd  use  their  divine  reason,  they  would — Mt.  Pelee 
had  never  destroyed  them  before  and  it  would  n't  now. 

So  the  wise  reasoners  corralled  the  poor  fools.  And 
they  were  well  corralled.     Only  one  ever  got  away. 

Now  just  what  this  spirit  is  like  that  tries  to  lead  us 
into  all  truth,  is  a  thing  I  don't  know.  But  that  there  is 
such  a  spirit  that  pervades  and  would  save  all  creatures 

58 


from  harm  I  do  know,  both  by  intuition  (the  spirit's 
witness  with  my  spirit)  and  by  actual  and  repeated  ex- 
periences of  both  kinds.  I  have  been  led  of  the 
spirit  into  ways  of  pleasantness,  peace  and  plenty;  and 
before  that  I  turned  up  my  nose  at  the  spirit  and  went 
my  own  way  into  all  sorts  of  troubles. 

And  I  have  a  theory,  based  on  the  spirit's  witness 
with  mine,  as  to  what  this  spirit  is  and  how  it  acts. 
The  spirit  is  the  universal  intelligence  which  fills  this 
universe  so  full  there  is  not  room  for  anything  else. 
There  are  just  little  eddies  and  whirls  and  currents  and 
cross-currents  in  this  great  ocean  of  intelligence.  And 
you  are  one  eddy  in  it,  and  I  another;  and  each  of  us 
sets  up  little  swirls  and  currents  that  move  us  about 
and  move  other  things  to  us.  And  when  a  leaf  floats 
by  it  is  drawn  into  our  eddy,  but  when  we  swirl  by 
a  rock,  the  rock  is  unmoved  and  so  are  we.  We  are 
not  related  to  the  rock. 

When  gold  is  placed  beside  a  horseshoe  magnet  it 
stays  put.  The  magnet  and  gold  are  not  interested  in 
each  other.  But  that  does  not  prove  that  the  magnet 
is  stupid  and  dead.  No,  there  is  a  great  current  of 
longing  in  that  magnet.  If  it  had  means  of  locomotion 
it  would  go  about  the  world  seeking,  seeking — perhaps 
never  knowing  just  what  it  was  seeking,  but  still  seek- 
ing.    And  by  and  by  it  would  begin  to  feel  a  definite 

59 


inclination  to  go  in  a  certain  direction.  Now  if  it  is 
just  a  fool  magnet  without  great  pride  in  its  brains  it 
will  follow  that  definite  inclination.  And  as  it  journeys 
the  drawing  power  will  grow,  and  it  will  journey  faster, 
and  behold,  it  will  fly  into  the  arms  of  its  affinity,  a 
steel  bar.  And  it  will  cling  and  cling,  and  the  bar  will 
cling,  and  joy  will  be  born. 

It  takes  two,  and  an  exchange  of  intelligence,  to  bring 
joy  into  being. 

Or  perhaps  our  magnet  will  stay  at  home  and  long, 
long,  until  it  draws  to  it  steel  filings. 

This  is  not  so  fanciful  as  you  may  suppose.  All 
things  are  intelligent.  All  things  are  putting  their  little 
compulsions  on  all  creation  for  satisfaction.  And  in 
due  time  all  compulsions  will  be  met.  The  great  sea 
is  seething  with  intelligence,  and  affinities  are  coming 
together. 

It  is  the  attraction  of  the  magnet  for  the  steel  that 
constitutes  what  I  call  the  spirit.  That  attraction  is 
intelligence. 

When  in  doubt  as  to  the  meaning  of  your  solar  center 
feelings,  do  nothing.  Come  back  as  Mrs.  Howard  did, 
sit  down;  be  still;  ask  for  the  meaning;  and  obey. 


60 


VIII. 
By   Crooked  Paths. 

The  Rev.  Re  F.  Horton  tells  a  little  story  of  a  re- 
markable answer  to  prayer.  He  was  with  a  party  of 
tourists  in  Norway.  In  exploring  some  wild  and  marshy 
country  one  of  the  ladies  lost  one  of  her  "goloshes." 
The  overshoe  could  not  be  replaced  short  of  Bergen, 
at  the  end  of  their  tour,  and  it  was  out  of  the  question 
to  attempt  to  explore  that  wild  country  without  rubbers. 
The  golosh  must  be  found,  or  the  tour  curtailed. 

As  you  may  imagine,  every  member  of  the  party  set 
diligently  to  work  to  find  the  missing  rubber.  Over 
and  over  they  hunted  the  miles  of  glades  and  mountain 
sides  they  had  traversed.  At  last  they  gave  it  up  and 
returned  to  the  hotel. 

But  in  the  afternoon  a  thought  came  to  Dr.  Horton 
— why  not  pray  that  they  find  the  shoe  ?  So  he  prayed. 
And  they  rowed  back  up  the  fjord  to  the  landing  of 
the  morning,  and  he  got  out  and  walked  directly  to  the 
overshoe,  in  a  spot  he  would  have  sworn  he  had  before 
searched  repeatedly. 

I  remember  a  similar  experience  of  my  own.  There 
61 


were  four  of  us  riding  bicycles  along  a  rather  sandy 
road  some  distance  from  town.  Two  were  spinning 
along  on  a  tandem  some  distance  ahead  of  us,  on  a 
down  grade,  when  a  rivet  flew  out  and  the  chain 
dropped.  The  tandem  ran  for  a  quarter  of  a  mile  on 
down  the  hill  and  slowed  up  on  the  rise  beyond,  so  that 
our  friends  were  able  to  dismount  without  injury. 

By  this  time  we  had  overtaken  them,  having  ridden 
in  their  track,  and  learned  for  the  first  time  the  cause 
of  their  halt.  Of  course  everybody's  immediate  thought 
was,  "Oh,  we  can  never  find  that  tiny  gray  rivet  in 
this  gray  dust — probably  the  other  bicycles  ran  over  it — 
and  home  is  three  miles  off !"  But  we  all  retraced  our 
steps,  diligently  searching.  Two  of  the  party  are  crack 
shots  with  the  rifle,  with  very  quick  eyesight.  I  thought 
one  of  these  two  might  find  the  rivet.  But  we  all 
walked  slowly  back,  far  beyond  the  point  where  they 
became  conscious  of  their  loss,  and  no  one  spied  the 
rivet. 

Then  it  occurred  to  me  that  the  high  spirit  within 
had  not  been  called  to  our  assistance.  Immediately  I 
said  to  myself,  "Spirit,  you  know  where  the  rivet  is ! — 
please  show  it  to  me !" 

I  thought  of  the  spirit  as  the  Law  of  Love  or  Attrac- 
tion, which  is  the  principle  of  all  creation,  and  instantly 
the  idea  came  that  the  little  rivet  could  attract  the  eye's 

62 


attention  if  the  eye  were  willing  to  be  attracted.  These 
words  floated  into  my  mind,  "Kivet,  rivet,  rivet  my 
eye!" 

By  this  time  I  had  fallen  behind  the  others.  So  I 
walked  leisurely,  calmly  along,  eyes  willing,  and  those 
words  saying  themselves  over  and  over  in  my  mind. 

And  the  rivet  riveted  my  eye !  I,  who  considered 
myself  very  slow  of  sight,  found  the  rivet.  And  I  know 
it  was  because  I  turned  to  the  universal  self,  to  God, 
to  the  Law  of  Attraction  for  the  help  needed,  for  the 
knowledge  which  not  one  of  us  had  in  consciousness, 
but  which  was  certainly  present  in  the  universal  mind 
in  which  we  live  and  move  and  have  our  being. 

Just  the  other  day  I  had  a  little  experience  which 
illustrates  the  "man's  extremity  is  God's  opportunity" 
idea.  For  years  I  have  said  I  could  never  find  ready 
made  garments  to  fit  me.  Have  tried  many  times; 
waists  all  too  short  and  narrow  in  front,  sleeves  skimpy. 
But  I  keep  trying,  every  year ;  for  everything  is  evolving 
you  know,  even  clothes  and  tailors. 

I  wanted  a  new  white  lawn  shirt  waist  and  wondered 
if  I  could  n't  find  one  ready  made.  Tried  in  the  big- 
gest suit  house  in  Springfield;  no  good.  Then  one  day 
I  had  an  impulse  to  try  the  best  places  in  Holyoke. 
One  or  two  almosts,  but  nothing  that  would  quite  do. 
Gave  it  up. 

63 


Then  I  had  another  impulse  to  try  a  store  of  which 
I  have  always  said,  "I  never  found  there  anything  I 
wanted."  I  nearly  passed  the  store,  saying  to  myself, 
"No  use  to  try  there,  and  it  is  late  anyway."  But  there 
came  the  thought,  or  rather  impression,  that  the  spirit 
impelled  me  and  I  would  better  go.  "We  '11  see  if  it  is 
the  spirit,"  I  said  to  myself — "I  believe  it  is."  It  was. 
I  found  the  waist  I  wanted,  and  I  found  a  pretty  white 
lawn  suit  besides !  In  the  most  unlikely  corner  in  the 
vicinity,  according  to  my  judgment  and  experience. 

There  is  a  little  law  in  here  that  I  want  you  to  notice. 
The  spirit  leads  us  through  impressions  or  attractions; 
and  it  is  limited  in  its  revelations  by  our  mental  make-    i 
up,  which  is  the  conscious  and  ruling  part  of  us. 

Why  did  not  the  spirit  impress  me  in  the  first  place 
to  go  to  that  store,  where  that  waist  and  dress  had  been 
waiting  for  me  since  spring?  And  I  had  wanted  them 
since  spring.  The  spirit  did  impress  me  about  it,  but 
when  the  spirit  said  "shirt  waist"  to  me  I  said,  "Spring- 
field— if  they  have  n't  a  fit  there  they  won't  have  it  any- 
where ;  and  anyway  I  know  I  '11  never  find  it."  But  I 
tried — without  faith.  That  shut  the  spirit  up  for  the 
time. 

But  at  the  very  first  opportunity,  on  the  first  after- 
noon when  I  was  n't  too  busy  to  even  think  about  such 
things,  the  spirit  whispered  "shirt  waist"  to  me  again. 

64 


And  I  did  n't  let  the  spirit  get  any  farther  with  its 
impressions ;  instead  of  asking  the  spirit  where  to  go  for 
a  shirt  waist  I  said,  "Oh,  yes,  shirt  waist — of  course — 
I  '11  go  to  A/s  and  B/s  and  C.%  where  I  generally  get 
other  things  that  suit  me." 

You  see,  my  habit  mind,  preconceived  opinions,  again 
settled  the  matter.  It  was  not  until  I  had  given  up 
finding  anything  at  these  places,  and  was  going  right 
by  the  door  of  the  other  store,  that  the  spirit  had  a 
chance  even  to  whisper  its  name  to  me.  The  spirit  had 
to  lead  me  around  all  my  prejudices  in  the  matter,  be- 
fore it  could  get  me  to  think  of  that  place.  My  mind 
was  open  to  the  thought  of  the  shirt  waist,  but  it  was 
closed  hard  and  fast  against  the  idea  of  that  particular 
store.  At  least  the  direct  mental  route  to  that  store 
was  closed.  So  the  spirit  had  to  lead  me  around  by 
back  alley  brain-connections.  But  now  the  direct  route 
is  open. 

The  spirit  always  goes  shopping  with  me,  and  nearly 
always  the  direct  mental  routes  are  open,  so  I  have  lots 
of  fun  shopping,  never  waste  a  lot  of  time  at  it,  and  I 
nearly  always  get  just  what  I  want,  many  times  at 
bargain  prices,  though  I  almost  never  look  at  bargain 
ads  in  the  papers.  But  many,  many  times  have  I  gone 
into  a  store  to  buy  a  certain  thing  and  found  a  big 
special  sale  on,  of  that  very  item. 

65 


Do  you  think  these  are  very  trivial  things  to  be  both- 
ering the  spirit  about?  I  don't.  The  spirit  is  all- 
wise,  all-powerful,  everywhere  present,  and  its  chief  end 
and  joy  is  to  direct  folks  aright. 

The  spirit  is  a  sort  of  universal  floor-walker  to 
straighten  out  the  snarls  between  supply  and  demand 
in  all  departments  of  life.  And  I  think  it  is  a  pretty 
heedless  or  foolish  individual  who  won't  consult  it  in 
every  little  dilemma. 

And  I  notice  that,  in  spite  of  this  thought,  I  find 
myself  ignoring  the  spirit — thinking  I  know  of  course 
where  I  'd  better  go  for  a  shirt  waist. 

It  seems  hard  to  remember  that  Life's  store  is  always 
growing  and  changing,  so  that  we  can  always  save  time, 
money  and  needless  meandering,  by  asking  the  spirit. 

Herein  lies  the  secret  of  all  our  little  experiences 
when  it  looks  as  if  our  leading  of  the  spirit  was  all 
wrong  and  our  prayers,  longing  and  desires  all  unan- 
swered. The  spirit  never  fails  us.  It  is  we  who  grow 
weary  following  the  spirit;  which  must  lead  us  to  the 
desired  goal  by  way  of  our  own  mental  paths. 

You  see,  it  is  a  matter  of  cutting  new  streets  in  our 
mental  domain,  so  it  won't  be  necessary  for  the  spirit 
to  take  us  by  such  roundabout  ways.  It  is  a  matter  of 
clearing  out  our  rocky  prejudices  so  we  '11  not  have 
to  travel  around  them. 

66 


r 


And  here  the  spirit  helps  us  again.  As  soon  as  the 
spirit  succeeded  in  getting  me  around  all  my  prejudices 
and  into  that  store  I  wiped  away  the  prejudice.  So 
there  is  a  straight  mental  street  now  where  none  existed 
before.  The  next  time  the  spirit  says  "shirt  waist/'  to 
me  it  can  send  me  straight  to  D/s  if  it  wants  to. 

Yes,  the  spirit  "moves  in  a  mysterious  way  its  won- 
ders to  perform."  It  looks  mysterious  to  us  until  we 
are  led  back  by  the  straight  way.  Then  it  is  so  simple, 
so  easy,  we  can  hardly  believe  the  spirit  would  conde- 
scend to  it ! 

Ah,  but  it  does !  Nothing  is  too  small,  or  too  great, 
for  the  spirit's  attention — if  we  believe.  When  we 
don't  believe  we  are  to  be  pitied — and  the  spirit  keeps 
discreetly  mum. 


67 


/  am  the  poet  of  the  body  and  I  am  the  poet  of  the  soul. 
The  pleasures  of  heaven  are  with  me  and  the  pains  of 

hell  are  with  me, 
The  first  I  graft  and  increase  upon  myself,  the  latter  I 

translate  into  a  new  tongue. 

I  am  the  poet  of  the  woman  the  same  as  the  man, 
And  I  say  it  is  as  great  to  he  a  woman  as  to  be  a  man. 
And  I  say  there  is  nothing  greater  than  the  mother  of 
men. 

I  chant  the  chant  of  dilation  or  pride, 

We  have  had  ducking  and  deprecating  about  enough, 

I  show  that  size  is  only  development. 

— Walt  Whitman. 


IX. 


Spirit  the   Breath  of  Life. 

"My  healer  teaches  that  I  must  depend  alone  upon  Spirit; 
that  breathing  exercises,  foods,  sunshine  and  air  must  not  be 
made  the  dependence  for  health.  He  says,  'Why,  you  can't 
help  breathing.'" 

That  is  tommy  rot.  Sunshine  and  air  are  spirit,  and 
the  plain  truth  of  the  matter  is  that  if  you  don't  use 
them  all  your  "dependence  on  spirit"  will  avail  simply 
nothing.  Try  living  in  a  north  room  with  the  win- 
dows shut,  and  see. 

You  "can't  help  breathing/'  but  your  breathing 
avails  nothing  unless  by  it  you  take  in  good  fresh  live 
spirit  in  the  way  of  pure  air  and  sunshine.  If  we  all 
lived  under  the  sun  and  slept  under  the  stars  that 
healer's  advice  might  be  good  enough.  But  we  don't. 
We  live  in  tight,  dark  rooms  whence  the  spirit  of  life 
has  fled,  leaving  only  its  cast  off  effluvia.  We  "can't 
help  breathing,"  but  what  do  we  breathe?  We  breathe 
the  dead  air  of  close  rooms. 

Spirit  is  LIFE,  and  we  live  by  breathing  it.  Spirit 
is  in  fresh  air ;  fresh  air  is  in  spirit ;  fresh  air  and  spirit 
are  one.     Dead  air  is  air  minus  spirit,  or  life. 

69 


What  good  will  it  do  you  to  say  you  depend  upon 
spirit  when  you  don't;  when  you  shut  yourself  away 
from  the  spirit  of  life  and  breathe  death? 

Pure  air  and  sunshine  are  spirit  specially  prepared 
for  your  use.  What  good  will  it  do  you  to  pretend  that 
you  depend  upon  spirit  when  you  shut  yourself  into 
rooms  whence  the  spirit  has  flown  ? 

If  you  live  in  close  rooms  you  may  "affirm"  your  de- 
pendence upon  spirit  until  you  are  black  in  the  face, 
and  you  may  be  "treated"  every  hour  of  the  day  by  this 
healer  and  10,000  more  like  him,  and  the  result  will  be 
only  sickness  and  death. 

I  know  in  my  heart  and  soul  and  mind  that  this  is 
true.  And  I  have  seen  the  truth  of  it  demonstrated 
by  hundreds  of  cases  of  people  who  failed  to  get  well  on 
"treatments"  of  any  sort,  and  who  afterward  did  get 
well  on  sunshine,  fresh  air  and  full  breathing,  along 
with  mental  treatment. 

The  Gospel  of  Fresh  Air  is  more  needed  by  human 
beings  than  even  the  Gospel  of  New  Thought.  If  we 
understood  and  applied  the  Gospel  of  Fresh  Air  we 
should  think  right  without  trying. 

It  is  in  gloomy,  unaired  corners  that  evil  thoughts 
breed — because  the  spirit  of  life  is  not  present  there  in 
such  form  that  it  can  be  appropriated  by  human  beings. 
They  get  therein  the  Breath  of  Death,  and  generate 

70 


thoughts  to  match — distorted  thoughts  of  death  and 
evil  and  despair. 

Come  into  the  sunshine  and  breathe  the  Breath  of 
Life,  which  generates  in  you  the  New  Thought  of  Life, 
Love,  Wisdom,  Truth,  Health,  Happiness,  Success. 

New  Thought  will  not  save  you  unless  you  live  it, 
and  a  little  observation  and  experimenting  will  prove 
to  you  that  you  can't  live  it  without  breathing  plenty 
of  fresh  air. 

If  "all  is  spirit"  why  does  this  healer  tell  you  that  to 
regulate  your  breathing,  exercise,  food,  etc.,  is  to  de- 
pend upon  something  outside  spirit? 

The  fact  of  the  matter  is  this:  He  fails  to  realize 
that  all  is  spirit.  He  is  still  tangled  up  with  good  and 
evil,  spirit  and  not-spirit,  God  and  devil.  He  does  not 
see  spirit  in  everything  and  everything  in  spirit;  so  he 
puts  the  Keep-Off-the-Grass  sign  wherever  he  does  not 
see  spirit.  This  will  not  prevent  his  pointing  you  to 
the  spirit  where  he  does  recognize  it.  None  of  us  are 
wise  enough  as  yet  always  to  see  God  in  all  his  works. 

It  is  spirit  which  makes  us  breathe.  When  we  shut 
ourselves  away  from  the  pure  breath  of  life  we  shut 
away  the  power  that  makes  us  breathe. 

And  when  we  are  too  interested  in  doing  indoor  work 
the  spirit  finds  it  pretty  hard  work  to  make  us  breathe 
enough  to  keep  us  in  good  condition  for  growing.    Close 

71 


rooms  and  sedentary  work  defeat  the  spirit's  will  to 
make  us  breathe. 

So  we,  by  working  against  the  spirit,  form  a  habit 
of  breathing  too  little,  thus  robbing  ourselves  of  the 
life,  health,  wisdom,  power,  joy  which  the  spirit  is  try- 
ing to  give  us  with  every  breath. 

Now  we  find  ourselves  hampered  by  self-imposed 
habits  which  need  breaking.  So  we  set  ourselves  to 
work  with  the  Spirit  of  Life.  We  throw  open  the  win- 
dow and  let  in  the  Spirit  of  Life. 

We  go  out  doors  and  revel  in  the  Spirit  of  Sunshine. 

We  run  and  jump  to  make  ourselves  inbreathe  the 
Spirit  of  Life. 

Being  too  busy  to  spend  hours  every  day  outdoors 
we  do  stunts  in  our  nightdresses  to  make  us  inbreathe 
more  of  the  Spirit  of  Life. 

And  always,  night  and  day,  winter  and  summer,  we 
take  pains  to  leave  our  windows  well  open  that  the 
Spirit  of  Life  be  not  shut  away  from  us  for  one  single 
moment. 

We  are  learning  to  depend  wholly  upon  the  Spirit. 

(  We  used  to  remember  the  Spirit  only  on  the  Sabbath 

day ;  now  we  remember  it  every  day  and  all  day  and  all 

night— we  remember  to  breathe  it  and  eat  it  as  well 

as  think  it. 

And  verily  we  are  blessed.} 
72 


X. 
Affirmation  and  Wheels. 

Mere  repetition  of  "I  Am  Success"  statements  will 
avail  little.  One  must  think  the  thing  he  desires,  and 
he  must  put  his  shoulder  to  the  wheel.  But  the  person 
who  is  full  of  the  sense  of  failure  and  defeat  is  more 
apt  than  not  to  put  his  shoulder  to  the  wrong  side  of 
the  wheel.  He  is  so  discouraged  and  preoccupied  and 
worried  that  he  thinks  it  does  n't  matter  much  where 
he  puts  his  shoulder,  the  thing  won't  budge  anyway.  So 
he  goes  stupidly  along  drudging  away  with  his  shoulder 
in  the  same  old  spot — the  wrong  spot. 

But  let  that  man  make  up  his  mind  that  there  is  a 
way  to  budge  that  wheel  and  he  will  find  it;  and  you 
will  see  things  move.  That  man  will  walk  around  that 
wagon  a  time  or  two,  take  in  the  lay  of  the  land,  pat 
his  horses  into  willing  humor,  maybe  back  'em  up  a 
bit,  ring  out  a  cheerful  "Gid  ap,"  and  settle  his  shoul- 
der to  the  right  spot  at  the  right  moment — and  away 
they  go.  Or  another  team  will  pass  just  at  the  right 
time  to  give  him  a  lift  out. 

The  man  who  believes  himself  equal  to  any  emer- 
73 


gency  which  arises  will  be  strong  mentally  and  phys- 
ically. His  mind  will  be  alert,  full  of  expedients.  In- 
stead of  pushing  like  a  blind  mule  at  one  spot  until  he 
drops  in  his  tracks,  he  will  use  his  gumption  and  find 
another  way.  He  will  conjure  up  a  lever  of  some  sort 
to  budge  that  load.  If  he  can't  do  it  alone  somebody 
else  will  come  along  in  the  nick  o'  time  to  give  him  the 
lift  he  needs.  He  believes  he  will  work  it  somehow, 
and  he  does. 

The  "I  Am  a  Failure"  man  never  has  anybody  come 
along  in  the  nick  o'  time.  "Just  my  luck,"  he  whines, 
and  keeps  on  putting  his  shoulder  to  the  wrong  part 
of  the  wheel,  or  tugging  hopelessly  and  half-heartedly, 
or — with  inward  rage  that  takes  more  energy  than  the 
tug — keeps  on  until  he  has  to  give  it  up  for  the 
time. 

To  affirm  "I  Am  Success"  will  not  pull  the  load  out 
of  the  mire  except  as  it  awakes  energy  to  intelligent 
effort.  All  affirmations  and  all  going  into  the  silence 
are  useful  in  waking  mental  and  physical  energy  to 
intelligent  action. 

All  chronic  failures  are  such  because  they  believe  in 
failure  and  opposition  and  "malicious  animal  magnet- 
ism" and  general  all-around  the-world-is-against-me- 
ness.  This  belief  in  failure  fills  the  individual  with  an 
affinity  for  undesirable  things. 

74 


The  infallible  cure,  the  only  cure,  for  failure,  is  be- 
lief in  success,  belief  in  one's  own  power  to  turn  even 
defeat  to  good  advantage.  The  man  who  "does  n't 
know  when  he  is  beaten"  will  never  be  beaten.  The 
"lunkhead"  who  "did  n't  know  he  was  a  lunkhead"  went 
to  the  top,  while  the  lunkhead  who  knew  he  was  a  lunk- 
head stayed  at  the  lunkhead  end  of  the  class. 

One  of  our  big  pork  packers  once  tramped  across  the 
continent  because  he  hadn't  money  to  pay  his  way. 
After  he  arrived  at  his  destination  he  said  he  saw  on 
his  tramp  hundreds  of  places  where  he  could  have 
started  in  without  a  cent  and  in  time  made  piles  of 
money- — opportunities  just  crying  to  be  developed. 
Only  the  thought  of  a  bigger  chance  at  the  end  of  the 
route  kept  him  from  stopping  in  the  very  first  town  on 
his  route! 

But  that  boy  had  success  in  him  and  was  on  the  alert 
for  opportunities.  He  believed  in  himself  and  the 
world.  The  failure  believes  only  in  "bad  luck"  and  his 
eye  is  out  for  "soft  snaps,"  which  he  is  certain  he'll 
never  get  a  chance  at.  When  a  man  is  looking  for 
trouble  and  defeat  he  finds  them. 

"As  a  man  thinketh  in  his  heart  so  is  he."  That  does 
not  mean  that  a  man  may  make  a  few  affirmations  of 
success,  or  profess  new  thought,  and  immediately  become 
a  success.     The  heart  of  man  is  the  emotional  center  of 

75 


his  habits  or  instinct,  the  center  from  which  radiate  his 
instincts,  his  habits,  as  the  nerves  radiate  from  the  solar 
plexus. 

Instincts  are  habit  thoughts,  heart  thoughts.  And 
every  instinct  came  into  being  through  conscious  thought 
and  effort.  Follow  your  internal  experiences  while 
learning  to  play  the  piano,  and  yon  will  gain  a  clear  idea 
of  how  instinct  comes  into  being.  At  first  your  fingers 
are  stiff  and  every  movement  is  a  voluntary  one,  every 
movement  has  to  be  thought  about,  directed  by  thought. 
But  gradually  you  acquire  the  habit  of  handling  your 
fingers  in  a  certain  way.  Gradually  you  cease  to  think 
at  all  about  your  finger  movements;  you  "do  it  in- 
stinctively." In  other  words  you  have  trained  your 
heart,  your  subconscious  mind,  to  do  the  thinking  for 
you.  Henceforth,  instead  of  thinking  consciously  about 
your  finger  movements  you  think  about  them  in  your 
heart,  that  is,  sub-consciously. 

Psychologists  say  that  not  more  than  five  per  cent  of 
our  mental  processes  are  conscious,  the  remaining 
ninety-five  per  cent  being  under  the  consciousness. 
This  means  that  at  least  ninety-five  per  cent  of  our 
thoughts  are  habit  thoughts,  or  "instinctive"  thoughts. 
It  is  this  instinctive  part  of  us,  this  ninety-five  per 
cent  of  us,  that  is  referred  to  in  the  Bible  as  "the 
heart."     Now  if  this   "heart"   of  us  carries   at  least 

76 


ninety-five  per  cent  of  our  mentality  you  can  easily  see 
why  a  man  is  what  he  "thinketh  in  his  heart."  And 
yon  can  see  why  a  few  affirmations  of  success,  or  even 
a  good  many  of  them,  will  not  change  the  man  suffi- 
ciently to  make  any  great  difference  in  his  surround- 
ings. And  you  can  see  why  a  mere  intellectual  concep- 
tion of  new  thought  is  not  enough  to  change  him  and 
his  environment. 

Man  is  a  magnet,  at  least  ninety-five  per  cent  of  which 
is  habit  mind.  Therefore  by  far  the  greater  part  of 
his  environment  comes  to  him  by  its  affinity  to  his 
ninety-five  per  cent  habit  or  instinct  mind,  his  under- 
conscious  mind,  of  whose  workings  he  is  practically 
unconscious. 

So  it  is  no  wonder  he  so  often  says,  "I  don't  see  why 
this  undesired  thing  should  come  to  me."  He  cannot 
see  why  it  comes,  because  he  is  practically  unconscious 
of  that  great  ninety-five  per  cent  of  his  thinking  which 
draws  them.  He  knows  he  does  not  consciously  desire 
these  unpleasant  things  and  he  can  scarcely  conceive 
the  fact  that  he  is  conscious  of  only  about  five  per  cent 
of  his  thoughts  and  desires.  And,  too,  he  is  loath  to 
acknowledge  that  the  greater  part  of  himself  has  no 
more  sense  than  to  bring  such  things  to  him !  He  feels 
more  complacent  when  he  lays  the  blame  at  the  door 
of  "environment,"   or  "wicked  people,"  or  "malicious 

77 


animal  magnetism,"  or  a  "God  who  chastens  whom  he 
loveth,"  or  a  devil  who  got  loose  from  God's  leading 
strings  and  goes  raging  about  to  pester  good  folks. 

Man  is  a  magnet,  and  every  line  and  dot  and  detail 
of  his  experiences  come  by  his  own  attraction.  "As  a 
man  thinketh  in  his  heart  so  is  he."  The  preponderance 
of  attraction  comes  through  the  instinct  self,  the 
"heart." 

And  there  is  no  use  in  trying  to  fight  off,  or  run 
away  from,  the  things  which  come  to  us.  We  only  hurt 
ourselves  by  fighting.  And  to  run  away  from  the  things 
we  have  attracted  is  to  run  into  the  arms  of  similar,  or 
worse,  conditions.     We  have  to  take  ourselves  along. 

The  only  way  to  change  conditions  effectually  is  to 
change  "the  heart,"  the  habit  or  instinct  mind. 

This  can  be  done  with  more  or  less  ease,  according 
to  the  degree  of  setness  of  character  and  the  degree  of 
will  and  enthusiasm  brought  to  bear. 

The  key  to  all  change  of  character  lies  with  that  little 
five  per  cent  conscious  mind,  which  with  all  its  littleness 
is  a  sure  lever  by  which  to  move  the  ninety-five  per 
cent  ponderosity  below  it.  For  conscious  thought  is 
positive  thought,  dynamic;  while  subconscious  thought 
is  negative,  receptive.  That  little  five  per  cent  mind 
has  stronger  compelling  power  than  several  times  its 
bulk  of  subconscious  mind,  and  there  is  not  an  atom  of 

78 


all  that  ninety-five  per  cent  subconscious  mind  which 
cannot  be  moved  by  that  little  five  per  cent  mind  which 
lies  at  the  top.^j 

The  conscious  self  is  the  directing  power.  Just  as 
it  directed  your  fingers  to  change  their  fixed  habits,  so 
it  can  direct  any  change  in  other  lines  of  mental  or 
bodily  habit — by  directing  persistent,  quietly  insistent 
practice  on  the  desired  lines.  Insist  upon  right  con- 
scious thinking,  and  in  due  time  you  cannot  fail  to 
have  right  subconscious  thinking. 

To  think  good,  peace,  love,  self-command,  self-faith, 
success,  long  and  faithfully  enough  will  fill  even  the 
most  set  "heart"  with  habits  of  good,  peace,  love,  self- 
command,  self- faith,  success.  And  in  proportion  as  the 
heart  becomes  filled  with  such  habits  the  environment 
and  experiences  will  change  to  match. 

How  long  will  it  take  thus  to  transform  you  by  the 
renewing  of  your  whole  mind  ?  All  depends  upon  you. 
If  your  practice  is  fitful  and  half-hearted  it  may  take 
another  incarnation  or  two.  If  you  go  at  it  with  a 
steady  will,  cutting  off  all  distractions  which  sap  your 
will  and  enthusiasm,  practicing  faithfully  and  diligently 
at  the  new  mental  habits  you  may  make  the  desired 
change  in,  say,  half  a  lifetime  or  less. 

And  if  you  can  bring  to  your  assistance  a  high  spir- 
itual exaltation  and  faith  you  can  make  the  change  in 

79 


almost  no  time  at  all.  For  spiritual  exaltation  and 
faith  and  enthusiasm  will  literally  melt  the  hardest 
"heart"  and  permit  a  quick  re-formation. 

This  is  the  secret  of  quick  accomplishment  in  chil- 
dren; their  hearts  are  clean  and  molten  in  the  emo- 
tional fires  of  enthusiasm  and  faith,  ready  to  receive 
deep  and  lasting  impressions.  By  reason  we  grown-ups 
have  cooled  and  even  quenched  the  heart  fires  of  faith 
and  enthusiasm;  so  it  takes  time  and  repetition  to  re- 
form us. 

This  is  the  secret  of  miracles.  Religious  enthusiasm 
and  exaltation  are  akin  to  the  fires  of  youth;  they  melt 
the  heart  to  receive  higher  impressions. 

The  rationalist  must  receive  his  new  impressions  by 
painstaking  hammering  in.  Repetition  and  time  will 
do  for  him  what  religious  or  youthful  enthusiasm  does 
quickly  for  babes  and  fools. 

No,  affirmations  will  not  do  the  work  of  "putting  your 
shoulder  to  the  wheel"  when  the  load  is  stalled.  But 
they  will  transform  you,  heart  and  consciousness,  so 
that  you  will  attract  better  horses  as  well  as  wheels, 
better  roads,  more  friends  to  happen  (?)  around  in  the 
moment  of  need.  And  affirmations  of  the  right  sort 
will  wake  up  your  gumption  so  that  you  will  not  over- 
load your  horses  or  your  personal  energies  to  the  point 
of  needing  a  shoulder  at  the  wheel. 

80 


Success  is  the  natural  result  of  intelligent  direction 
of  effort. 

Affirmations  of  success,  faith,  wisdom,  power,  good, 
love,  will  wake  your  latent  forces  to  more  intelligent 
uses. 

The  more  enthusiasm  you  can  conjure  into  the  affir- 
mations the  more  quickly  will  you  realize  success. 


81 


April    Rain. 

It  is  n't  raining  rain  to  me, 

It's  raining  daffodils; 
In  every  dimpled  drop  I  see 

Wild  flowers  on  the  hills. 
The  clouds  of  gray  engulf  the  day 

And  overwhelm  the  town — 
It  is  n't  raining  rain  to  me, 

It 's  raining  roses  down. 

It  isn't  raining  rain  to  me, 

But  fields  of  clover  bloom, 
Where  any  buccaneering  bee 

May  find  a  bed  and  room. 
A  health  unto  the  happy, 

A  fig  for  him  who  frets — 
It  is  n't  raining  rain  to  me, 

It's  raining  violets. 

— Robert  Loveman  in  Harper's. 


82 


XL 

Your    Forces 
and  How  to    Manage   Them. 

f  You  can  overdo  anything,  even  self -treatment.  If 
yon  keep  repeating  affirmations  to  yourself  your  mental 
chattering  interferes  with  the  real  healing. 

It  is  not  the  conscious  mind  which  heals  you;  it  is 
the  subconscious  or  soul  mind  and  the  super-conscious 
or  Over-Soul  mind. 

Your  souFs  expression  is  guided  and  directed  by  your 
conscious  mind.  A  mental  affirmation  is  simply  a  word 
of  direction  to  your  soul  mind.  The  soul  hears  your 
statements  and  then  builds  accordingly. 

But  what  would  happen  if  you  called  up  your  house- 
maids and  told  them  over  and  over,  just  what  you 
wanted  done  and  just  how  to  do  it  ?  If  you  spent  all 
your  time  repeating  your  directions  to  them  when  would 
they  get  the  work  done  ?  And  would  n't  they  get  your 
directions  mixed,  too  ?     Of  course. 

You  don't  do  it  that  way,  of  course  not;  not  if  you 
are  a  wise  housekeeper.     You  call  up  your  maids  and 

83 


tell  them  quietly  and  kindly,  and  in  as  few  words  as 
possible,  just  what  you  want  done.  Then  they  go  cheer- 
fully away  out  of  your  presence  and  do  their  best  to 
please  you.  If  you  later  come  across  something  which 
was  not  done  right  you  call  in  a  maid  and  repeat  your 
directions,  with  perhaps  a  little  further  explanation. 
Then  you  go  away  again  and  trust  her  to  do  it  aright 
this  time. 

What  would  happen  if  you  tagged  around  after  your 
maids  and  tried  to  watch  and  criticise  and  direct  every 
little  movement?  Why,  they  would  grow  nervous  and 
make  foolish  mistakes  and  you  would  all  give  up  in 
despair. 

And  what  would  happen  if  you  directed  them  to  do 
a  certain  difficult  piece  of  work  and  then  came  back 
five  minutes  later  expecting  to  find  it  all  done?  Oh, 
you  can't  imagine  yourself  doing  such  foolish  things! 

Perhaps  you  don't  with  your  maids,  but  evidently 
you  do  with  your  own  self.  Your  objective,  everyday 
consciousness  is  the  mistress  or  master  of  your  being. 
Psychologists  say  the  objective  mental  activities  are  not 
more  than  one  twentieth  of  all  your  mental  activities. 
That  means  that  the  mistress  mind  has  the  equivalent 
of  at  least  twenty  maids  under  her  direction.  These 
"maids"  belong  to  the  subjective  mind,  or  soul  of  you. 

Then  there  is  the  great  Over-Soul,  of  which  your  in- 
84 


dividual  soul  is  but  an  atom;  but  an  atom  whose  every 
demand  is  heard.  That  means  that  your  little  mis- 
tress mind  not  only  has  at  her  bidding  the  equivalent 
of  at  least  twenty  maids  of  the  subconscious,  but  she 
has  also  at  her  call  the  equivalent  of  ten  million  billion 
other  helpers  of  the  infinite  Over-Soul. 

And  all  the  mistress  mind  has  to  do  is  say  the  word. 
All  these  helpers  fly  to  do  her  bidding. 

Perhaps  you  think  all  these  helpers  don't  fly  to  do 
your  bidding.  But  they  do.  The  only  trouble  with 
you  is  that  you  don't  give  your  helpers  time  and  chance 
to  work  out  your  desires.  You  keep  repeating  your 
directions  over  and  over,  and  you  keep  trying  to  tag 
around  after  all  your  twenty  or  more  housemaids  to 
see  if  they  are  doing  the  things  you  want  done.  You 
watch  them  in  your  stomach  and  your  liver  and  your 
lungs,  always  fretting  for  fear  they  are  going  wrong. 

iSTo  wonder  you  get  nervous  and  fidgety  and  strained 
all  over;  no  wonder  your  "feelings"  are  no  better  than 
they  were ! 

Make  your  statements  of  health,  happiness  and  suc- 
cess at  certain  regular  intervals,  say  two  or  three  times 
a  day.  Or  make  them  at  times  when  you  can't  get  your 
mind  off  your  conditions. 

Make  the  statements  plainly  and  positively.  Then 
call  your  mind  entirely  away  from  the  subject  and  give 

85 


your  soul  and  the  Over-Soul  a  chance  to  work.  Make 
light  of  your  feelings  and  go  get  well  interested  in 
some  good  work.f 

Take  it  for  granted  that  all  your  being,  and  all  crea- 
tion besides,  is  working  out  for  you  the  things  you  de- 
sire.    Eest  easy  and  trust  yourself.  I 

Don*t  let  your  mind  tag  your  feelings  and  symptoms ; 
give  it  plenty  of  useful  work  and  plenty  of  play  and 
plenty  of  rest  while  your  soul  works  things  out  for  you 
as  fast  as  it  can.  Just  be  as  interested  and  happy  as 
you  can  while  the  soul  is  working.  Jolly  yourself  into 
having  a  good  time. 

Say  the  Word,  and  then  be  happy  and  do  not  allow 
yourself  to  doubt  that  the  soul  will  do  the  work.  This 
is  the  secret  of  quick  healing.  The  nearer  you  can  come 
to  keeping  your  mind  pleasantly  occupied  between  the 
times  when  you  give  yourself  special  affirmations  and 
treatments,  the  more  quickly  you  will  realize  health  of 
mind,  body  and  environment  as  well  as  soul. 

Thy  faith  in  thy  soul  and  the  Over-Soul  will  have 
made  thee  whole. 

The  faithless  mind  is  a  terrible  meddler  and  creator 
of  discords;  and  the  idle  mind,  the  mind  not  directed 
to  useful  purposes,  is  always  a  faithless  meddler. 
Moral;     Get  interested  in  some  good  work. 


86 


XII. 


Duty   and   Love. 

Though  you  work  your  fingers  to  the  bone  and  have 
not  love  for  your  work  it  profits  -you  next  to  nothing 
and  your  employer  less  than  it  ought  to. 

Duty  work  robs  the  doer  of  the  joy  of  doing,  which  is 
the  chief  compensation  for  all  work. 

You  imagine  you  do  your  work  well  from  a  sense  of 
duty.  You  would  do  it  better  still  if  you  loved  it.  If 
you  loved  it  you  would  enjoy  every  bit  of  it,  and  you 
would  glory  in  every  little  improvement  you  hit  upon; 
and  you  would  hit  upon  a  lot  because  your  soul  would 
be  playing  through  your  fingers. 

The  soul  of  the  duty  doer  is  shut  away  from  his  work 
— he  works  with  his  fingers  and  his  habit  mind  only. 
By  the  end  of  the  week  he  is  fagged  out  and  his  poor 
soul  droops  for  lack  of  exercise;  then  perhaps  he  takes 
it  to  church  for  relief ;  and  shuts  it  carefully  away  again 
before  Monday  morning. 

And  the  worst  of  it  is  that  so  many  people  make  a 
virtue  of  keeping  their  souls  locked  up  six  days  out  of 
seven.     They  parade  duty  as  their  mainspring.     And 

87 


f 


even  when  they  do  happen  to  let  a  little  soul,  a  little 
love  and  joy  into  their  work  they  won't  acknowledge  it. 
They  stick  to  it  that  it  is  "duty"  which  impels  them. 
When  the  soul  does  manage  to  get  out  of  its  shell  and 
express  itself  in  useful  work  the  brain  denies  it  the 
glory  and  happiness  which  belong  to  it.  The  worker 
resolutely  shuts  off  the  joy  vibrations  with  that  stern 
word  "duty."  He  robs  himself  of  the  pleasure  of  his 
honest  effort. 

There  are  two  ways  of  robbing  one's  self  of  the  joy 
of  work.  One  is  by  paralyzing  joy  with  "duty";  the 
other  is  by  scattering  the  mind  and  soul  all  over  crea- 
tion whilst  the  hands  are  doing  something.  In  the 
former  case  the  soul  is  shut  away  in  idleness;  in  the 
latter  it  is  wasted  in  riotous  thinking. 

The  soul's  power  is  emotion,  that  which  flows  from 
the  silence  within.     The  nature  of  emotion  is  motion. 

To  let  emotion  move  through  the  body,  out  into  in- 
telligent effort,  is  joy  and  eternally  welling  life  and 
strength  and  wisdom. 
/  To  let  the  mind  wander  while  the  hands  work  is  to 
fritter  your  soul  force  away  at  the  top  of  the  head — the 
power  which  should  move  from  the  head  down  through 
the  body  and  out  into  intelligent  doing,  is  simply  dis- 
sipated into  thin  air. 

The  wandering  mind  robs  the  body  of  vitality  and 
88 


joy.  It  is  the  prodigal  who  wastes  all  your  substance. 
The  duty  doer  is  a  niggard.  He  lets  some  of  his  soul 
into  his  work,  shutting  the  rest  tight  within.  He  puts 
his  thought  into  his  work,  but  he  is  stingy  with  his  soul, 
his  love.  He  works  coldly,  stolidly,  conscientiously,  re- 
minding himself  constantly  that  he  is  to  "be  good  for 
nothing,"  as  the  wise  mamma  commanded  the  little 
boy  who  wanted  a  prize  for  being  good. 

Now  everybody  knows  that  cold  contracts  things. 
The  cold  duty  doer  shuts  off  his  soul  warmth  and  his 
body  grows  gaunt  and  pinched,  his  brain  cells  stiff,  his 
thoughts  angular.  He  shuts  off  the  inspiration  of  love 
and  joy  and  works  like  a  machine,  grinding  out  the 
same  old  things  by  the  same  old  pattern. 

The  duty  doer  converts  a  real  living,  growing,  loving 
being  into  a  mere  cold  machine.     It 's  a  shame. 

And  the  whole  cause  is  the  old  fathers5  tradition  that 
duty  is  greater  than  love.  I  wonder  where  they  got 
that  notion? 

The  same  spirit  led  them  that  leads  us.  That  same 
spirit  must  have  led  them  and  us  into  duty  do- 
ing. 

Why?  To  gain  self-control  that  we  might  have  the 
greater  joy.  That  is  it !  First  there  is  the  "natural," 
the  animal  way  of  doing  things;  just  to  follow  impulse 
and  gratify  self  at  no  matter  what  expense  to  others. 

89 


But  somehow  you  are  not  very  happy  after  you  have 
done  it. 

Then  there  is  the  mental  way  of  doing  things,  the 
"duty"  way;  when  we  cut  off  all  the  old  "natural"  im- 
pulses and  teach  ourselves  to  work  stolidly,  steadily  in 
the  "right"  line.  It  takes  about  all  our  thought  and 
effort  to  control  ourselves  in  this  mental  way;  it  requires 
a  firm  unrelenting  hand  upon  our  impulses.  But  we 
were  not  happy  when  we  didn't  control  our  impulses, 
and  we  are  at  least  at  peace  when  we  do.  So  we  keep 
on  crushing  back  the  "natural"  impulses  and  sticking 
sternly  to  duty.  When  we  followed  the  old  animal  im- 
pulses to  have  things  our  way  right  or  wrong,  without 
regard  to  the  other  fellow,  we  were  always  lured  on  by 
the  hope  of  joy;  and  when  we  got  the  thing  desired,  as 
we  sometimes  did,  it  was  only  to  be  disappointed.  So 
we  were  full  of  unrest.  Since  we  have  chosen  the  ways 
of  duty  there  are  no  joys  to  lure  us,  but  rest  accompanies 
us.  In  the  old  way  we  were  always  sure  we  were  going 
to  be  happy;  in  the  duty  way  we  have  ceased  to  expect 
happiness  but  we  really  have  peace.  And  a  peace  in  the 
heart,  we  have  learned  from  sad  experience,  is  worth 
two  joys  in  the  bush.  We  have  been  oft  bitten  and  thus 
learned  caution:  so  we  keep  on  schooling  ourselves  to 
keep  the  peace  and  shut  eyes  and  ears  to  promises  of 
pleasure. 

90 


We  have  learned  to  follow  "conscience"  instead  of 
"natural  impulse."  Conscience  is  merely  spiritual 
caution.  The  faculty  called  caution  warns  us  from  out- 
ward danger;  it  was  created  by  many  ages  of  race  ex- 
perience in  getting  its  fingers  burned  and  its  shins 
kicked  and  its  head  broken.  Conscience  warns  us  from 
inner  dangers;  and  is  being  created  by  many  ages  of 
human  experience  at  stealing  from  the  other  fellow  only 
to  find  its  own  heart  robbed  of  peace  and  happiness. 
We  tasted  impulse  and  found  it  sweet  at  first  and 
bitter,  bitter  at  the  last.  Then  we  tasted  duty  and 
found  its  first  pungency  melt  away  to  a  clean  sweetness 
such  as  we  had  never  tasted  before ;  a  sweetness  so  pure 
and  satisfying  that  it  is  no  wonder  we  keep  clinging 
to  the  duty  doing  which  brought  it. 

When  we  lived  from  unchecked  and  unguided  im- 
pulse only  we  were  many  times  happy  on  the  surface, 
when  we  happened  to  get  the  things  asked  for,  but  we 
were  always  restless  and  dissatisfied  within.  This  un- 
rest is  the  voice  of  the  universal  spirit  within,  which  is 
ever  urging  us  to  take  our  dominion  over  self  and  to 
direct  our  energies  to  higher  and  yet  higher  uses;  it  is 
the  voice  of  life,  which  ever  demands  a  high  purpose  for 
being  and  doing. 

The  spirit  of  the  world  which  is  moving  us  allows 
each  a  few  years  and  many  intervals  of  irresponsible 

91 


living.  We  have  our  childhood  when  the  whole  world 
smiles  and  flies  to  gratify  every  impulse;  and  when  we 
are  good  children  we  have  our  little  vacations  and  play 
happily  with  that  sweet  taste  in  our  hearts.  If  we 
try  to  take  too  many  play  times  the  spirit  in  us  is 
frowning  and  restless  again,  ever  urging  us  to  be  up 
and  doing  that  which  will  help  the  world  spirit  express 
the  beauties  it  has  in  mind  for  us. 

When  we  quit  chasing  pleasure  and  begin  to  live 
and  do  after  the  plan  set  in  our  hearts  the  world  spirit 
whispers  "Well  done,"  to  us.  We  find  peace.  We 
taste  and  see  that  it  is  good.  Henceforth  we  work  for 
the  inner  peace,  not  for  the  fleeting  gratification  of  the 
outer  senses. 

As  we  follow  duty  peace  deepens  and  widens.  By 
and  by  we  form  the  habit  of  duty  and  it  grows  easier 
and  easier.  We  do  what  seems  best  because  we  have 
learned  that  to  do  otherwise  ruffles  our  peace;  and  we 
have  learned  to  love  that  peace  beyond  anything  else 
life  can  hold  for  us. 

Peace  keeps  on  deepening  and  widening  and  growing 
more  dynamic.  At  first  it  is  a  solemn  calm,  and  a 
little  deviation  from  duty  ruffles  and  dissipates  it.  But 
by  and  by  as  we  keep  on  doing  our  duty,  through  this 
solemn  calm,  growing  ever  deeper  and  broader,  there 
wells  the  full  diapason  of  a  deep  joy — very  softly  at 

92 


first,  with  many  diminuendos  and  silences;  at  unex- 
pected moments  it  swells  again;  over  little  things  the 
tide  of  life  has  brought  us — things  we  loved,  and 
thought  we  had  given  up  forever  when  we  chose  duty 
as  our  guide.  Fitfully  at  first  the  deep  joy  wells,  fit- 
fully and  gently,  but,  oh,  so  full  and  sweet  and  satisfy- 
ing; such  tones  as  our  souls  never  heard  before.  We 
wonder  at  the  deep  joy;  and,  oh,  we  begin  to  see  that 
the  world  spirit  was  urging  us  on  to  duty  only  that 
we  might  find  deeper  joy  than  the  old  irresponsible  life 
could  yield  us.  By  taking  dominion  over  self,  by  using 
our  energies  for  higher  purposes,  we  have  deepened  our 
capacity  for  joy. 

Now  the  harmony  of  deep  joy  begins  to  swell,  and 
every  touch  of  life  but  adds  to  the  paeans  of  praise. 

And  the  good  things  of  life  begin  to  come — houses, 
lands,  fathers,  mothers,  brothers,  a  hundredfold  more 
than  ever  before,  bringing  joy  such  as  we  never  knew 
before.  Oh,  we  thought  we  had  given  up  the  pleasures 
of  life  for  its  duties,  and  behold  we  find  the  pleasures 
added.  We  used  to  be  fascinated  and  tossed  about 
by  life's  pleasures;  now  we  find  them  fascinated 
and  obedient  to  us — oh,  the  power  and  glory  and 
joy  of  it ! 

We  gained  dominion  over  ourselves  and  our  environ- 
ment through  doing  our  duty.     We  gave  up  the  short- 

93 


sighted  impulse  will  "to  follow  the  omniscient  will  which 
is  working  through  us,  and  behold  the  things  we  once 
desired  vainly  are  now  ours  to  command  and  enjoy. 
No  wonder  we  laud  duty ! 

But  duty  is  a  schoolmaster  whose  work  we  do  not 
need  forever.  When  we  have  made  its  wisdom  our  own 
we  outgrow  duty.     Duty  flowers  in  love. 

The  more  resolution  and  persistence  we  put  into  duty 
doing  the  sooner  we  shall  outgrow  it. 

The  more  pleasure  we  can  get  out  of  duty  doing  the 
faster  we  shall  outgrow  it.  When  the  worker  puts  his 
soul  into  his  duty,  duty  is  swallowed  up  in  love,  and 
joy  grows. 

Many  a  duty  worker  cheats  himself  out  of  the  joy 
which  is  his,  and  stunts  the  growth  of  his  joy  and  him- 
self, simply  by  denying  that  he  works  from  anything 
but  a  sense  of  duty. 

As  long  as  our  best  efforts  are  called  duty  they  answer 
to  the  call  as  cold,  hard  duty. 

As  soon  as  those  same  activities  are  called  pleasures 
our  soul  joy,  and  love,  are  turned  into  them  and  they 
are  transfigured. 

The  worker  who  calls  his  work  duty  shuts  his  soul 
back  from  his  body  and  his  work.  The  soul  of  you  is 
love,  and  love  has  no  affinity  for  duty;  so  as  long  as 
you  insist  upon  working  from   a  sense  of   duty  you 

94 


shut  in,  shut  away  from  your  work,  the  sense  of  love. 
You  thus  rob  yourself  of  the  joy  of  doing. 

And  this  means  that  you  rob  yourself  of  the  greater 
share  of  your  power  and  wisdom  for  doing. 

Love  is  the  essence  of  all  wisdom,  imagination  and 
inspiration,  as  well  as  power.  To  hold  sternly  to  duty 
is  to  shut  out  love,  and  with  it  the  wisdom,  inspiration 
and  imagination  necessary  to  improve  your  work. 
You  are  robbed  of  the  joy  of  doing,  and  your  work  is 
robbed  of  its  highest  beauty  and  usefulness. 

Quit  calling  your  duties  by  that  name.  Jolly  your- 
self into  doing  your  duty  for  love  of  it.  Don't  you 
know  how  you  can  jolly  a  child  into  doing  things? 
Have  n't  you  been  jollied  yourself  until  at  last  you 
laughed  and  forgave  and  did  the  thing  you  had  sternly 
resolved  not  to  do  ?  Have  n't  you  seen  scores  of  your 
friends  jollied  into  doing  things?  Of  course.  All 
nature  responds  to  a  smiling  good-willed  jolly. 

And  your  soul,  your  love,  will  respond  to  the  same 
good-willed  jollying.  It  will  come  out  and  smile  on 
your  doings,  and  radiate  soul-shine  and  joy  and  power 
and  inspiration  through  you,  and  down  through  your 
fingers  into  your  work,  and  out  into  your  aura,  and  on 
out  to  all  the  world. 

Smile  and  come  up  higher  than  the  duty  class — the 
joy  class  awaits  you ! 

95 


Express  yourself. 

Whatever  you  are,  out  with  it! 

We  do  not  want  a  world  of  masqueraders; 

Make  yourself  felt,  make  your  real  self  felt. 

Put  your  private  stamp  upon  the  future. 

— Ernest  Crosby. 


96 


XIII. 
Well   Done. 

"Natural  disaster  overtakes  a  man  and  he  loses  every  cent. 
Possessing  untold  aversion  to  becoming  a  paid  employee,  he  lives 
with  friends,  helping  where  able,  and  at  the  same  time  reaching 
out  to  grasp  something  by  which  to  start  again.  Has  an  over- 
whelming desire  to  get  money  for  home  and  marriage.  This 
conld  be  had  in  a  very  short  time  by  successful  speculation,  if  the 
unlimited  Force  is  there  as  taught,  for  use  on  lines  of  desire. 
There  is  no  wrong  in  the  world.  Is  he  then  to  command  the 
powers  for  conscious  use,  go  in  faith  and  win  ;  or  shall  he  sit 
down  and  build,  bit  by  bit,  by  uncongenial  labor  ? " — M.  T. 

The  man  who  possesses  such  "an  untold  aversion  to 
becoming  a  paid  employee"  that  he  prefers  to  sponge 
a  living  off  his  friends  rather  than  to  earn  it  honestly, 
will  never  succeed  even  at  speculation. 

Such  a  man  could  not  generate  a  desire  strong  enough 
to  attract  fortune  even  at  a  gambling  table. 

It  takes  character  to  generate  a  desire  of  the  sort 
that  moves  things.  It  takes  steadiness  of  purpose,  posi- 
tive determination. 

And  character,  purpose,  determination,  are  never 
found  in  the  sponger. 

If  he  had  character  he  would  choose  any  sort  of  honest 
work  that  would  keep  him  in  independence.     His  "un- 

97 


told  aversion  to  becoming  a  paid  employee"  would  be  as 
nothing  to  his  disgust  for  sponging  a  living,  even  tem- 
porarily. 

Character  is  the  outcome  of  an  unconquerable  self- 
respect  and  self-reliance.  A  man's  character  is  that 
which  distinguishes  him  from  a  jellyfish,  which  takes 
the  shape  of  any  environment  that  happens  along.  It 
is  Something  which  keeps  him  upright  on  his  own  pins, 
no  matter  what  happens. 

Character  is  mental  backbone  and  muscle,  and  is  sub- 
ject to  the  same  laws  of  development  and  growth  as 
other  bone  and  muscle. 

Bone  and  muscle  and  character  do  not  grow  by  bread 
alone,  but  by  use.  Character  grows  by  the  use  of  self- 
reliance  and  self-respect,  just  as  physical  character 
grows  by  the  use  of  muscles.  Character  becomes 
weak  and  flabby  when  self-reliance  and  self-respect  are 
kept  on  the  shelf  of  another  man's  pantry. 

Character  develops  by  exercise.  How  is  it  to  exer- 
cise except  by  doing  things?  How  is  it  to  do  things 
when  somebody  else  does  them  for  him? 

The  first  thing  a  man  of  character,  of  self-respect  and 
self-reliance  would  do  under  such  circumstances  as 
M.  T.  describes  would  be  to  overcome  his  "untold 
aversion"  to  anything  which  would  help  him  to 
continue  living  in  self-respect   and   self-reliance.     In- 

98 


deed  the  only  "untold  aversion"  held  by  a  man  of 
real  character  is  the  "untold  aversion"  to  living  off 
other  people. 

A  person  whose  aversion  to  "becoming  a  paid  em- 
ployee" is  greater  than  his  aversion  to  idleness  and 
sponging  is  a  mere  "mush  of  concession"  to  public  opin- 
ion—he hates  paid  employment  because  he  thinks  his 
neighbors  will  "look  down"  upon  him,  and  because  he 
likes  to  look  aristocratic  and  give  orders  rather  than  to 
be  what  he  is  and  take  what  orders  are  necessary  for 
the  time  being.  Such  a  man  cares  for  appearances 
above  all  things.  He  cares  for  the  outside  of  things, 
as  a  jellyfish  does.  He  seeks  first  an  agreeable  resting 
place,  as  the  jellyfish  does.  And  he  will  sacrifice  the 
last  vestige  of  self-respect,  self-reliance,  character,  to 
that  fetich,  outside  appearance.  He  thinks  it  looks  bet- 
ter to  live  off  his  friends  than  to  soil  his  hands  to  take 
care  of  himself. 

But  if  he  had  a  real  character  of  his  own,  if  he  had 
mental  backbone  and  muscle  worthy  the  name,  he  simply 
could  not  crouch  and  cringe  as  a  dependent,  a  beggar. 
He  would  have  to  get  out  and  express  himself  in  some 
sort  of  independent  activity,  or  die. 

For  character  is  a  deep-down  life-urge  which  will 
push  to  expression  through  any  conditions.  It  simply 
cannot  continue  to  sit  supinely  by  another  man's  fire- 
l  nrr    99 


side,  or  wait  by  the  wayside  with  cap  extended  to  catch 
stray  pennies  from  the  passers-by. 

Character  must  act,  or  degenerate. 

Character  must  ex-press,  or  ex-pire. 

Character  is  to  the  individual  what  the  channel  is 
to  the  river.  Take  away  the  banks  which  confine  the 
stream  and  direct  it  and  the  water  gushes  out  in  an 
endless  sloppy  marsh. 

The  inner  character  of  a  man  confines  and  directs 
the  life  force,  the  desire  force;  the  stronger  the  char- 
acter the  deeper  and  broader  the  stream  of  desire,  or 
life;  and  the  more  positively  the  man  will  express  him- 
self in  independent,  self-respecting  activity.  The 
stronger  the  character  the  greater  will  be  the  man's 
"untold  aversion"  to  depending  upon  anybody  but  him- 
self. And  so  deep  and  strong  are  his  desires  as  they 
flow  through  the  clear-cut  channels  of  character,  that 
they  force  new  channels  through  any  circumstances. 
Such  a  man's  desires  flow  deep  and  strong  enough  to 
carry  things  his  way. 

But  the  man  without  a  strong  character  is  a  mere 
sloppy  marsh  of  sentimentality.  He  is  incapable  of 
anything  more  than  "overwhelming  desires" — his  de- 
sire stream,  having  no  strong  banks,  simply  overwhelms 
the  whole  surface  of  things,  with  no  depth  by  which  to 
sweep  its  way  through  environment.     His  desire  energy 

100 


spreads  out  and  wastes  itself  in  mere  shallow  longings, 
unworthy  the  name  of  desire.  So  the  man  welters  in 
his  own  swamp  of  sensibility,  and  gets  nowhere. 

Herein  lies  the  reason  that  M.  TVs  man  will  not  find 
success  at  the  gaming  table,  nor  anj'where  else,  except 
by  "building  bit  by  bit*'"  a  character  strong  enough  to 
find  its  way  to  the  good  things  he  wants. 

The  first  step  toward  success  is  to  decide  that  it  is 
yours,  and  that  all  creation  is  ready  to  help  you  mani- 
fest it. 

The  next  step  is  to  work  with  the  world,  taking  hold 
anywhere  that  the  world  will  let  you,  in  full  confidence 
that  the  world  will  promote  you  as  fast  as  you  prove 
your  fitness  for  promotion. 

To  prove  your  fitness  for  promotion  necessitates  doing 
your  best  with  any  job  the  world  gives  you,  and  at  the 
same  time  using  your  spare  time  and  thought  in  fitting 
yourself  for  a  better  one. 

To  do  one  of  these  things  is  not  enough.  The  man 
who  does  his  work  exceptionally  well  will  be  kept  at 
that  same  kind  of  work  until  crack  o*  doom  unless  he 
shows  aptitude  for  doing  more  valuable  work.  The 
world  is  always  looking  eagerly  for  men  who  can  fill 
the  more  difficult  positions.  It  is  always  trying  to 
tempt  people  into  higher,  better  paying  positions;  and 
the  man  who  is  faithful  and  efficient  in  one  place,  and 

101 


evinces  the  slightest  capacity  for  higher  work,  is  always 
the  first  man  to  get  a  chance  of  promotion. 

The  man  who  thinks  he  is  'Isept  down"  is  right;  but 
he  is  kept  down  by  himself  alone.  Either  he  is  slack, 
inefficient,  uninterested,  gumptionless  in  his  present 
work;  or  he  is  not  fitting  himself  for  something  better. 

Abe  Lincoln  split  rails  all  day.  He  split  them  with 
vim  and  intelligence.  But  at  night  he  studied  books 
by  the  light  of  a  pine  knot.  All  the  way  along  from 
rail  splitting  to  the  presidency,  Abe  found  some  time 
out  of  business  hours  to  inform  himself  on  lines  beyond 
his  work. 

The  main  difference  between  Abe  Lincoln  and  Abe 
Johnson  lies  in  the  way  they  spend  their  after-business 
hours.  Abe  Johnson,  too,  works  with  vim  and  intelli- 
gence. And  he  never  had  to  split  rails  for  a  living. 
He  is  an  Al  bookkeeper.  Been  in  the  same  store,  with 
almost  the  same  salary,  for  twenty-five  years.  And 
almost  every  noon  and  every  evening  for  twenty-five 
years  he  has  sat  on  a  "sugar  keg  in  the  store  and  dis- 
cussed politics  and  economics.  And  very  often  he  has 
grumbled  to  his  cronies  about  his  lack  of  a  chance  to 
rise  in  the  world. 

Down  here  in  a  Massachusetts  town,  they  have  been 
having  labor  troubles  for  a  long  time.  The  cotton  mill 
owners  say  the  bottom  has  dropped  out  of  the  plain 

102 


cotton  cloth  trade  and  they  simply  must  reduce  wages 
or  close  down.  There  is  small  demand  for  the  sort  of 
plain  cotton  goods  manufactured  in  these  mills.  The 
mill  hands  say  they  can't  live  on  any  smaller  wages  and 
they  won't,  so  there.  So  one  strike  follows  another,  or 
a  lockout.  For  months  at  a  time  the  mills  lie  idle  while 
owners  and  workers  deadlock. 

Some  one  suggested  that  the  mills  begin  to  make  the 
sort  of  new  fancy  weaves  of  cotton  cloth  for  which  there 
is  increasing  demand.  But  the  weavers  refused  to  learn 
the  new  weaves.  They  said  they  knew  how  to  do  the 
plain  weaving  and  it  "would  n't  pay  them"  to  learn  the 
new  kind  of  weaving  on  the  old  wages,  which  are  paid 
according  to  the  amount  of  work  done.  And  many  of 
them  said  anyway  they  were  too  old  to  make  such 
changes  now. 

So  these  faithful  and  efficient  weavers  go  on  fighting 
and  striking  and  reviling  "fate"  rather  than  fit  them- 
selves for  new  work  which  would  in  the  end  pay  better 
than  the  old. 

Poor  shortsighted  weavers. 

Poor  shortsighted  cousins  to  the  weavers.  Poor  short- 
sighted and  disappointed  Abe  Johnson. 

What  do  you  suppose  life  makes  us  begin  at  the  bot- 
tom for,  and  "build  bit  by  bit"  ?     For  the  sole  purpose 

103 


of  building  character;  building  good,  strong  channels 
for  desire  to  run  in;  channels  so  deep  and  full  that 
the  desire-stream  will  be  strong  enough  to  accomplish 
for  the  individual  the  thing  he  wants. 

And  how  are  we  to  know  we  are  building  the  right 
kind  of  character  ?  By  the  sense  of  inner  satisfaction 
which  witnesses  every  well  done  deed. 

That  is  where  self-respect  and  self-reliance  come  in. 
Even  a  baby  feels  the  "Well  done"  of  its  soul  when  it 
succeeds  in  doing  something  for  itself.  A  child  prizes 
this  inner  self-satisfaction,  self-respect,  above  all  things 
else.  Watch  the  happy  look  on  a  child's  face  when  it 
has  succeeded  in  doing  something  for  itself. 

Only  foolish  grown-ups  value  anything  on  earth 
above  this  inner  satisfaction.  Only  grown-ups  will  let 
other  folks  do  for  them  what  they  can  do  for  them- 
selves. Only  grown-ups  will  quench  themselves  for  the 
sake  of  appearances.     Some  grown-ups. 

To  know  thyself  is  to  know  that  the  best  thing  in 
heaven  or  earth,  the  best  guide  in  heaven  or  earth,  is 
the  inner  sense  of  "Well  done,"  the  sense  of  self-respect 
which  comes  from  doing  things  instead  of  letting  them 
be  done  for  you. 

As  long  as  the  innermost  self  approves  your  doings 
you  are  building  character.  And  what  shall  it  profit 
you  if  you  gain  the  whole  world  and  lose  the  "Well 

104 


done"  of  your  soul  ?  Nothing !  Less  than  nothing ! 
For  in  all  creation  or  uncreation  there  is  but  one  real 
satisfaction,  one  real  happiness,  and  that  is  self-satisfac- 
tion, self-respect. 

Self-respect  springs  only  from  well-doing.  It  is 
"Well  done,"  thy  soul  says  to  thee,  that  gives  thee  joy. 

What  matter  what  Tom,  Dick,  and  Harry  and 
Madame  Grundy  say?     Be  still  and  hear  thyself. 

Eye  hath  not  seen  nor  ear  heard  the  glory  and  sat- 
isfaction which  await  him  who  listens  to  himself. 

"Well  done,  good  and  faithful  servant;  enter  thou 
into  the  joy  of  thy  Lord" — which  is  thy  innermost  self. 


105 


The  Barfed  Door. 

One  night  upon  mine  ancient  enemy 

I  closed  my  door, 
And  lot  that  night  came  Love  in  search  of  me — 

Love  I  had  hungered  for — 
And  finding  my  door  closed  went  on  his  way 

And  came  no  more. 
Pray  you  take  counsel  of  this  penitent 

And  learn  thereof: 
Set  your  door  wide  whatever  guests  he  sent 

Your  graciousness  to  prove. 
Better  to  lei  in  many  enemies 

Than  bar  out  Love. 

— Theodosia  Garrison  in  Harper's  Bazar. 


106 


XIV. 

What  Has   He   Done? 

We  were  talking  about  new  thought  and  the  increased 
efficiency  it  gives  to  people.  Evidently  he  did  not  think 
very  highly  of  the  practical  side  of  new  thought.  It  is 
all  very  well  to  help  people  to  bear  their  troubles,  he 
said,  but  it  does  not  get  rid  of  the  troubles. 

And  I  said  I  thought  if  it  never  did  anything  more 
than  help  people  to  endure  things,  it  at  least  helps  more 
than  anything  else  ever  did. 

But  I  assured  him  that  new  thought  rightly  applied 
does  change  conditions,  and  I  cited  my  own  experience 
in  proof.  Then  I  called  his  attention  to  other  people, 
prominent  in  the  new  thought,  whose  conditions  and 
health  have  been  changed  for  good.  One  of  the  names 
mentioned  was  that  of  a  successful  lawyer  well  known 
to  us  both.  "Well,"  queried  he,  "what  has  he  done 
that  is  so  wonderful?  Others  have  done  as  great  or 
greater  things,  who  never  heard  of  new  thought." 

Of  course.  The  principles  of  new  thought  are  the 
principles  of  life  itself,  and  in  all  climes  and  times 
there   have   been    people    who,    consciously    or    uncon- 

107 


seiously,  lived  according  to  principle  and  thereby  mani- 
fested health  (which  means  wholeness)  of  mind,  body 
and  environment. 

Wisdom's  ways  are  always  ways  of  pleasantness  and 
all  her  paths  are  peace. 

And  wisdom  is  as  omnipresent  as  the  ethers,  to  be 
used  by  him  who  inspires  it — by  him  who  desires  it 
above  all  else. 

Every  pleasant  thing  and  thought  in  this  world  comes 
by  mental  breathing  of  wisdom.  And  every  soul  that 
ever  lived  has  lived  by  breathing  wisdom. 

In  proportion  to  his  inbreathing  of  wisdom  has  been 
the  pleasantness  of  his  ways  and  the  peace  of  his  path. 

And  his  nps  and  downs  have  come  from  the  fact  that 
he  inspires  wisdom  in  spots  only.  He  keeps  on  men- 
tally breathing,  of  course ;  but  he  does  n't  always  breathe 
wisdom.  He  is  like  a  man  who  breathes  pure  outdoor 
air  awhile,  and  then  goes  into  a  close  room,  or  down  in 
a  mine,  and  breathes  poison  gases. 

As  physical  health  depends  upon  the  quantity  of  pure 
air  inspired,  so  physical  and  mental  and  environmental 
health  depends  upon  the  amount  of  pure  wisdom  in- 
spired. 

And  nobody  will  deny  that  most  of  us  inspire  a  large 
proportion  of  poison  gas  of  the  mental  kind,  instead  of 
pure  wisdom.     We  breathe  over  other  peopled  thoughts 

108 


after  them,  just  as  we  breathe  over  the  air  after  them. 
This  breathed-over  thought  destroys  our  physical,  men- 
tal and  environmental  health.  We  need  to  get  out  in 
God's  open  and  breathe  new  thought,  or  we  shall  as- 
phyxiate. 

Old  thought  is  division,  dissension,  separateness, 
competition. 

Xew  thought  is  the  great  open  of  principles,  oneness, 
harmony,  God,  good,  freedom,  peace,  love. 

Xew  thought  is  from  ages  to  ages  everlasting.  Those 
who  inspire  it,  inbreathe  it,  are  the  whole  and  strong 
ones,  whether  they  breathe  it  consciously  or  uncon- 
sciously. 

By  teachings  of  new  thought  the  world  is  learning 
to  do  consciously,  intelligently,  what  a  few  have  done 
here  and  there  through  all  the  ages.  And  need  we  be 
reminded  of  the  advantages  of  knowing  how  and  why 
we  do  things? 

"What  has  he  done  that  is  so  wonderful?**  The 
lawyer  we  spoke  of  is  not  what  the  world  calls  "great" 
in  any  line.  He  has  not  built  up  a  Standard  Oil  "sys- 
tem,** nor  torn  one  down.  He  is  not  a  Eoosevelt  or  a 
Togo,  or  a  Xapoleon,  nor  even  an  Elbert  Hubbard. 
His  desires  and  ambitions  have  run  in  other  lines.  He 
is  not  "built  that  way/*'  He  "has  n't  it  in  him*'  to  be 
a  Rockefeller,  and  lie  is  glad  of  it. 

109 


Why  then  should  he  be  compared  with  Napoleon  or 
Eockefeller?  Do  we  measure  roses  and  violets  and 
daffodils  and  chrysanthemums  by  the  same  standards? 
Is  the  violet  inconsequential  because  it  sheds  its  sweet- 
ness in  a  shady  corner  instead  of  flinging  it  in  midday 
from  the  top  of  a  sunflower  stalk?  No.  We  measure 
violets  by  other  violets,  not  by  sunflowers  or  hollyhocks 
or  peonies. 

And  men  are  more  diverse  than  flowers.  Every  man 
has  his  own  individuality,  his  own  soul  specifications  to 
develop  by.  Every  man  comes  as  the  flower  of  a  pecul- 
iar ancestry,  like  no  other  man's  ancestry.  To  judge 
one  man  by  another  is  as  foolish  as  to  judge  a  violet 
by  a  sunflower. 

This  lawyer  we  spoke  of  stands  in  a  class  by  himself. 
He  has  not  achieved  what  Eockefeller  has,  but  he  has 
achieved  something  which  satisfies  himself  better  than 
the  doings  of  a  dozen  Standard  Oil  magnates  could. 

And  what  is  success  but  self-satisfaction? 

To  succeed  is  to  accomplish  what  one  sets  out  to  do. 

A  growing  success  is  a  matter  of  growing  ideals  and 
a  succession  of  successes. 

Our  lawyer  is  satisfied  with  new  thought  and  its  effi- 
cacy in  his  case.  By  its  use  he  has  accomplished  a 
succession  of  things  he  wanted  to  do.  He  has  literally 
made  himself  over,  and  his  environment,  too.     And  he 

110 


has  evolved  new  ideals  and  developed  new  energies 
which  show  him  a  joy-full  eternity  ahead. 

He  is  satisfied  with  the  new  thought  as  a  working 
principle. 

He  goes  on  working  by  it,  growing  daily  in  wisdom 
and  knowledge,  daily  growing  greater  graces  of  char- 
acter, mind,  body  and  environment. 

It  is  the  man  who  does  not  live  new  thought  teach- 
ings who  misjudges  them  by  the  outward  appearances 
of  other  men's  lives. 


Ill 


Nothing  before,  nothing  behind; 

The  Steps  of  faith 
Fall  on  the  seeming  void,  and  find 

The  Rock  beneath. 

— Whittier. 


112 


XV. 
Will   and  Wills. 

In  a  copy  of  an  old  magazine  is  an  article  entitled, 
"What  New  Thought  Women  Say  of  the  Will,  by  an 
Old  Thought  Woman,"  who  fails  to  sign  her  name. 
This  article  is  about  as  cross-eyed  as  anything  I  have 
read  recently.  It  amuses  me.  And  yet  it  touches  a 
responsive  chord  of  stored  memories,  and  I  sympathize. 
That  is,  I  am  enabled  for  the  moment  to  re-enter  the 
same-pathy  or  condition  this  woman  describes.  Every 
step  she  has  passed  through  I,  too,  have  experienced. 

But  I  have  passed  through  it  all  and  emerged  upon 
the  spiral  above,  where  I  am  enabled  to  understand  the 
phenomena  of  wills  in  relation  to  each  other,  and  in 
relation  to  the  whole. 

Briefly  stated,  "The  Old  Thought  Woman's"  idea  is, 
"The  will  is  a  part  of  that  delusive  mortal  mind. 
It  is  the  executor  of  the  world,  the  flesh  and  the  Devil. 
'God's  will'  is  a  fiction."  "Devil"  with  a  capital  D, 
mind  you.  Then  she  goes  on  to  tell  how  willful  she 
used  to  be;  she  dominated  her  relatives,  friends  and 
enemies  alike,  and  even  the  cats  and  dogs.     "There  was 

113 


scarcely  no  way  in  which  will  can  dominate  that  I  did 
not  work  to  its  limits,"  she  says;  "I  intended  to  marry 
without  declaring  my  views,  get  the  property  and  sup- 
port, but  refuse  all  sensuality,"  because  she  was  "ada- 
mant against  child-bearing." 

Decidedly  a  disagreeable  person,  I  should  say.  I 
don't  wonder  that  she  was  "cordially  hated  by  those 
whom  she  hypnotized  and  outwitted";  I  don't  wonder 
"pain,  anguish,  hatred,  suffering,  disappointment  fol- 
lowed in  the  wake  of  every  triumph."     Do  you? 

Then  she  grew  sick  of  it  all  and  "gave  up  all  will." 
"In  a  complete  loss  of  will,  self-will,  God's  will,  all 
kinds  of  will,  there  is  a  miraculous  condition  of  affairs," 
she  says.  Then  she  goes  on  to  preach  Christ's  teaching 
of  non-resistance. 

Every  positive  character,  and  probably  every  negative 
one,  too,  passes  sometime  through  an  experience  iden- 
tical with  this  woman's.  The  more  pronounced  the 
character  the  more  definite  is  the  change  from  self-will 
to  self-abnegation.  A  negative  character  will  hang  on 
eternally  to  his  self-will,  and  the  giving  up  of  his  will 
causes  him  all  the  anguish  this  woman  experienced  as 
a  result  of  using  her  will. 

Now  without  pointing  out  to  you  the  mistakes  of  this 
writer  let  me  give  you  my  statement  of  will,  its  nature 
and  uses;  after  which  I  think  you  will  see  the  Old 
Thought  Woman's  understanding  needs  to  grow  a  bit. 

114 


Will  is  the  motive,  electric  force  of  the  universe;  the 
only  force  there  is. 

Will  is  the  energy  which  forms  worlds  and  swings 
them  in  space;  which  dissolves  all  forms  and  creates 
anew. 

Will  is  attraction  and  gravitation. 

Will  is  love,  and  will  is  hate. 

Will  is  the  passion,  the  active  force,  of  the  One. 

Will  is  omnipresent  and  omnipotent. 

Without  will  there  could  be  only  stagnation,  death, 
annihilation. 

But  there  is  Will;  and  there  are  wills;  there  is  all- 
pervading,  all-evolving  Will,  and  there  are  countless 
little  tossing,  warring  wills.  There  is  one  great  ocean, 
and  there  are  countless  little,  tossing  wavelets,  each 
taken  up  with  its  own  aims  to  rise  above  its  neighbors. 

On  the  unseen  side  Will  is  one,  the  only  One.  On 
the  seen  side  there  are  only  wills,  beginning  and  ending 
within  the  personal  circle. 

Will  is  the  executive  of  omniscience. 

Will  is  the  executive  of  universal,  all-evolving  Wis- 
dom. "Will  of  God"  is  no  fiction;  it  is  the  one  im- 
mutable, inexorable  FACT  which  personal  wills  cease- 
lessly and  uselessly  toss  themselves  against,  to  their 
undoing  and  the  increase  of  knowledge. 

All-Wisdom  and  All- Will  are  the  one  great  ocean, 
115 


from  which  personal  wisdom  and  will  are  tossed,  and 
to  which  all  return. 

Will  and  Wisdom  are  all  there  is  in  the  universe; 
they  are  one  and  inseparable.  Water  is  correctly  for- 
mulated as  W2W,  instead  of  H20 ;  and  every  atom  in  the 
universe,  seen  or  unseen,  is  simply  Will  in  definite  and 
varying  proportion  to  Wisdom.  The  less  Wisdom  in  the 
mixture  the  more  foolishly  will  the  Will  be  exercised. 

Will  is  used  commonly  as  a  name  for  volition  exer- 
cised by  the  conscious  5  per  cent  mind.  The  individual 
reasons  from  his  own  narrow  view  and  sets  his  will  to 
execute  his  finite  judgments.  For  the  time  he  sets  his 
judgment  up  as  infallible,  grits  his  teeth,  clinches  his 
fists  and  drives  through; — until  he  comes  slam  up 
against  Universal  Will.  It  is  as  if  one  of  your  hands 
set  up  a  judgment  of  its  own  and  attempted  to  force 
the  other  hand  to  move  after  his  pattern.  Your  right 
hand  sees  and  judges  for  a  right  hand,  but  not  for  a 
left  hand. 

Just  so  with  this  Old  Thought  Woman;  she  set  up 
her  judgment  and  attempted  to  bring  relatives,  friends, 
enemies,  animals,  under  subjection. 

Under  subjection  to  what? — her  will?  No — under 
subjection  to  her  judgments.  Her  will  was  simply  the 
executive — the  sheriffs  posse.  Having  a  strong  will 
she  had  her  way  in  many  cases,  where  a  less  determined 

116 


individual  would  have  held  just  as  severe  judgments 
without  having  the  will  to  execute  them. 

Was  her  will  "evil,"  a  "delusion"?  No.  But  her 
wisdom  was  a  minus,  a  personal,  quantity  and  her  will 
thereby  misdirected. 

I  am  a  very  strong  willed  woman  and  I  glory  in  it. 
But  the  time  was  when  I  made  all  kinds  of  a  chump 
of  myself  by  setting  up  my  judgment  for  other  people's 
guidance,  and  sending  my  will  to  execute  my  judg- 
ments, willy  nilly  on  the  other  fellow's  part.  My  will 
was  first  class;  likewise  my  intention;  but  my  judg- 
ment was  exceedingly  narrow  and  crude.  I  got  into  all 
kinds  of  hot  water,  just  as  this  Old  Thought  Woman 
did ;  and  finally  I  could  n't  stand  it  any  longer. 

I  "went  to  the  Lord."  I  prayed  and  agonized  and 
humbled  myself — as  I  needed  to.  The  trouble  with  me 
was  that  I  had  not  learned  yet  that  my  judgments  were 
not  the  best  on  earth  and  my  will  the  only  executive. 
All  these  failures  on  my  part  made  me  look  at  last  for 
higher  judgments  and  mightier  will. 

Among  men  I  could  not  find  them.  Not  a  writer  or 
lecturer  or  friend  but  showed  me  plainly  that  his  judg- 
ments were  as  wry  and  his  will  as  circumscribed  as  my 
own.  So  I  turned  to  the  unseen  and  unbelieved-in, 
but  greatly  needed  and  longed  for  God.  I  "gave  up  my 
will" — I  said,  "Not  my  will  but  thine  be  done." 

117 


It  was  hard  to  do,  but  being  a  strong  willed  woman 
I  did  it  and  did  it  well.  I  lived  daily  with  Jesus  in 
that  sublime  "Sermon  on  the  Mount." 

Of  course  "I  found  peace."  Having  laid  aside  all 
personal  aims  and  ambitions  and  given  up  all  efforts 
to  make  myself  or  the  world  better,  I  found  peace. 

An  Indian  lying  full  length  in  his  canoe,  which  is 
floating  softly  and  surely  down  the  broad  Columbia 
toward  the  ocean,  is  an  emblem  of  peace. 

The  individual  who  wakes  up  at  last  to  the  fact  that 
what  he  has  been  tearing  himself  in  tatters  trying  to  ac- 
complish is  already  being  accomplished  by  a  broad  river 
of  Will  of  which  his  own  will  is  but  a  wavelet,  finds 
himself  incarnating  peace. 

"He  that  loseth  his  life  shall  find  it."  He  that  loseth 
his  will  shall  find  it — for  the  first  time. 

I  thought  I  was  giving  up  my  will,  when  it  was  only 
my  judgments  I  gave  up.  And  I  gained  in  return  the 
entire  will  of  the  universe.  I  changed  my  point  of  view 
— that  was  all.  I  had  been  seeing  countless  myriads  of 
striving,  tortured  individuals,  each  warring  in  chaos  to 
bring  order  according  to  his  judgments. 

Now  I  saw  God  as  the  animating  soul  and  will  and 
wisdom  working  in  and  through  and  by  these  striving 
ones. 

From  a  formless  wavelet  striving  to  get  wp,  I  became 
118 


the  Indian,  resting,  realizing  the  mighty  Will  under- 
neath me  that  carried  me  unerringly  in  the  right  direc- 
tion even  when  I  did  nothing. 

I  rested  and  let  the  All- Will  carry  me  and  everybody 
else.  At  times  it  seemed  that  I  must  spring  up  and 
make  this  one  or  that  one  go  right  or  do  right.  But  I 
used  my  will  on  myself  and  kept  hands  off.  I  could 
not  see  that  the  All- Will  was  bringing  this  out  right; 
but  /  had  made  such  a  miserable  failure  when  I  was 
running  things  that  in  sheer  despair  I  determined  to  re- 
sist nothing,  compel  nobody,  but  just  trust  that  the 
All- Will  would  bring  things  out  right. 

I  kept  saying  to  myself,  "Hands  off — hands  off — 
loose  him  and  let  the  All-Will  run  him,"  until  I  really 
learned  to  let  the  All- Will  do  it. 

Of  course  I  thought,  just  as  this  Old  Thought  Woman 
does,  that  /  was  exercising  no  will  at  all.  But  I  was, 
and  she  is  doing  it,  too.  The  only  difference  between 
the  use  of  my  will  before  and  after  this  self-abnegation 
was  this:  After  I  "gave  up  my  will"  I  had  the  All- 
Will  on  my  side  for  the  first  time,  and  so  easy  did  it 
seem  to  be  to  let  the  All- Will  do  everything,  that  I  did 
not  realize  that  the  All-Will  worked  through  and  by  my 
personal  will.  It  was  as  if  I  had  been  trying  desper- 
ately to  lift  something  too  heavy  for  me,  and  suddenly 
my  efforts  were  reinforced  to  such  an  extent  that  it  was 

119 


easy.  Or,  as  if  I  had  been  trying  hard  to  shove  open 
what  seemed  a  door  when  along  came  one  who  showed 
me  where  the  real  door  was  and  how  to  open  it  easily. 

I  had  been  using  all  my  will  to  make  myself  and 
others  "good"  and  suddenly  I  found  the  All- Will  rein- 
forcing my  little  will — as  if  a  mighty  power  had  been 
switched  on  to  my  circuit. 

This  was  not  really  what  happened,  you  know.  It 
was  this :  My  little  will  had  been  striving  against  other 
little  wills — as  if  one  finger  strove  to  curtail  the  action 
of  another  finger.  At  last,  in  desperation  and  with- 
out at  the  time  understanding  what  I  did — I  let  go  my 
little  attempt;  and  immediately  I  began  to  sense  the 
All- Will  working  through  my  will  for  the  accomplish- 
ment of  larger  purposes  I  had  not  before  dreamed  of. 

It  was  hard  to  strive  against  other  wills — hard;  and 
the  outcome  uncertain,  and  fraught  with  suffering  and 
disappointment.  But  it  was  easy  to  let  the  All- Will 
back  my  will — so  easy  I  failed  for  some  time  to  realize 
I  was  using  any  will. 

Like  Solomon  I  asked  for  wisdom,  for  understanding. 
As  it  came  to  me  I  saw  that  whenever  the  All- Will 
backed  my  will  and  made  action  easy  I  was  on  the  right 
track;  whenever  I  felt  a  sensation  of  pulling  against 
some  other  will  I  was  on  the  wrong  track  and  must  let 
go  and  rest.    Many  times  the  thing  I  could  not  at  one 

120 


time  do  without  that  pulling  against  feeling,  at  another 
time  I  could  do  easily  with  that  sense  that  the  All- Will 
backed  me.  Sometimes  the  All-Will  backed  me  in  do- 
ing what  some  other  person  opposed,  and  yet  I  was  not 
backed  when  I  did  the  opposing. 

At  first  ail  this  seemed  like  the  capricious  "leadings" 
of  a  "spirit."  But  at  last  I  began  to  see  a  principle  in  it. 

I  found  the  Law  of  Individuality.  I  found  that 
when  I  willed  to  do  anything  which  I  desired,  the  All- 
Will  backed  me,  unless  I  foolishly  desired  to  curtail 
what  some  other  body  desired  to  do — not  what  some 
other  body  desired  me  to  do,  but  what  he  desired  to  do 
without  interference  with  me.  Do  you  see  the  point? 
For  instance,  I  desired  to  teach  and  heal;  another  de- 
sired me  to  cook  and  sew;  and  the  spirit  backed  me.  I 
serenely  taught  and  healed.  That  other  fumed  and 
fretted,  and  yet,  all  serene,  I  knew  the  All- Will  backed 
me.  But  that  other  smoked;  I  considered  smoking 
wasteful  and  detrimental;  and  every  time  I  expressed 
my  opinions  on  the  subject  I  felt  that  the  All- Will  was 
not  backing  me.  This  one  had  a  right  to  smoke,  be- 
cause he  was  not  thereby  interfering  with  the  free 
action  of  another.  But  when  he  tried  to  put  me  back 
in  the  kitchen  he  had  to  use  his  personal  will  unbacked 
by  the  All- Will;  because  the  All- Will  was  backing  my 
will  to  get  out  of  the  kitchen.     On  the  other  hand,  the 

121 


All-Will  backed  his  will  to  smoke;  therefore  when  I 
tried  to  interfere  I  opposed  not  only  his  will  but  the 
All-Will  as  well. 

Now  that  is  just  what  gives  us  all  so  many  hard 
knocks  in  the  world,  dearie.  We  fail  to  respect  the 
other  fellow's  rights,  and  in  so  doing  we  run  against 
not  only  his  personal  will  but  the  All- Will  into  the 
bargain.     No  wonder  we  get  some  horrible  bumps. 

When  you  exercise  your  will  against  another's  free- 
dom of  action  you  shut  yourself  off  from  your  source 
of  will  supply,  the  All- Will.  This  is  why  you  clinch 
your  fists,  grit  your  teeth  and  contract  your  lungs  and 
muscles.  You  are  shut  off  from  the  source  of  will 
supply,  and  you  contract  in  order  to  force  your  will 
power  against  another.  Then  you  are  exhausted,  and 
have  accomplished  nothing.  For  if  you  succeed  in 
"making  him  be  good"  this  time  he  hates  you  for  it. 
And  he  will  break  out  with  more  force  at  the  next  op- 
portunity— because  the  All-Will  is  baching  him  even  in 
the  actions  you  judge  as  "bad."  Remember,  the  All- 
Will  backs  every  personal  will  except  when  the  personal 
will  interferes  with  the  free  action  (not  interference) 
of  another  will. 

Then,  when  you  attempt  interfering  with  the  free 
action  of  another  you  force  out  your  will  upon  him, 
just  as  you  force  out  the  breath  from  your  lungs.    Then 

122 


you  have  to  "catch  your  breath"  and  your  will  again. 
It  takes  time  to  fill  yourself  again  with  will,  and  whilst 
you  are  doing  it  you  suffer  all  those  horrible  sensations 
of  remorse  and  weakness  and  disgust  that  come  over  one 
after  one  of  these  tussles  with  another  will.  You  have 
all  these  feelings  whether  or  not  you  succeed  in  down- 
ing the  other  fellow.  Oh,  it  doesn't  pay,  dearie.  It 
does  n't  pay  to  use  your  will  except  when  you  can  feel 
the  All- Will  backing  you. 

What  new  thought  people  refer  to  as  "cultivating  the 
will"  is  simply  cultivating  acquaintance  with  and  con- 
sciousness of  the  All- Will.  It  is  simply  recognition  of 
will;  recognition  of  the  ceaseless,  underlying  urge  of 
the  universe  which  is  working  within  and  through  the 
individual  to  express  more  and  more  of  beauty  and 
wisdom  and  good. 

To  use  the  little,  personal  will  apart  from  the  All- 
Will  one  must  contract  and  thus  force  out  his  will 
upon  other  people  and  things. 

To  use  the  All-Will  one  must  first  know  he  is  right, 
then  relax  and  let  will  flow  through  him  to  accomplish 
according  to  his  word  or  desire. 

In  using  the  little,  personal  will  one  recognizes  him- 
self a  member  of  a  multi-verse — a  being  separate  and 
apart  from  all  other  beings. 

In  order  to  use  the  All- Will  one  must  first  have 
123 


learned  his  relation  to  it  and  to  all  other  persons  and 
things ;  he  must  have  recognized  the  uni-verse,  and  him- 
self and  others  as  orderly,  useful  members  of  the  uni- 
verse. 

Only  as  he  recognizes  Oneness  is  it  possible  for  him 
to  resign  the  exercise  of  the  small,  personal  will  and 
let  the  All- Will  accomplish  through  himself  and 
through  every  other  man. 

He  that  loseth  his  will  shall  find  it  one  with  All-Will. 

And  after  all  it  is  not  his  will  he  has  lost,  but  his 
beliefs  about  it  and  its  use.  He  has  come  up  higher 
and  caught  a  glimpse  of  the  unity  of  things.  He  has 
hitched  his  wagon  to  omnipotence  and  behold  all  things 
are  done  according  to  his  word. 

The  All- Will  backs  the  individual  in  anything  good, 
bad  or  indifferent,  which  he  wills  to  do ;  just  so  long  as 
the  individual  does  not  interfere  with  other  individuals. 
So  you  see,  in  any  effort  you  may  make  toward  self- 
development  you  have  All-Will  working  with  and 
through  you.  And  if  you  will  attend  strictly  to  busi- 
ness nothing  on  earth  or  in  hell  can  stem  the  tide  of 
your  will,  and  so  defeat  you. 

"There  is  no  chance,  no  destiny,  no  fate, 
Can  circumvent  or  hinder  or  control, 
The  firm  resolve  of  a  determined  soul." 


124 


XVI. 
Concerning   Vibrations. 

Vibration  is  Life.  Vibration  is  motion.  All  motion 
is  vibration.  All  motion  is  Life.  You  expand  your 
chest  with  an  inhalation  of  air;  you  contract  your 
muscles  and  exhale.  This  is  vibration.  Your  heart 
"beats."     This/ too,  is  vibration. 

Every  tiny  cell  in  your  body  is  "beating,"  or  vibrat- 
ing, just  as  your  heart  and  lungs  do.  When  your  chest 
expands  you  take  in  fresh  air,  which  goes  not  only  into 
your  lungs,  but  into  all  parts  of  your  body.  The  air 
blows  like  a  fresh  breeze  around  the  countless  millions 
of  cells  which  go  to  make  up  your  body.  These  little 
cells  in  their  turn  expand  and  take  in  the  air.  Then 
the  cells  contract  and  force  out  the  air,  and  your  lungs, 
too,  contract,  and  force  the  air  clear  out  of  your 
body. 

Now  this  air  which  is  thus  vibrated  through  your 
body  serves  to  clean  it.  The  decaying  particles  of  your 
body  cells  are  thrown  off  and  carried  out  in  the  streams 
of  air  which  are  vibrated  through  your  body.  If  it 
were  not  for  this  vibration  of  your  body,  which  keeps 

125 


the  air  flowing  through,  your  body  would  soon  become 
clogged  with  dead  matter. 

The  nerves  and  arteries  in  your  body  are  constantly 
contracting  and  expanding,  contracting  and  expand- 
ing, to  move  along  the  blood,  which  carries  food 
supply  to  the  cells  and  bears  away  their  sewage  in 
just  the  same  way  that  the  air  is  carried  to  and 
from  the  cells. 

It  is  by  constantly  vibrating — contracting  and  ex- 
panding— that  your  stomach  and  bowels  digest  food. 

It  is  by  vibration  of  the  cells  of  tree  and  plant  that 
the  sap  flows  through  and  feeds  the  tree. 

Even  a  stone  is  composed  of  tiny  cells  which  breathe, 
just  as  the  cells  of  your  body,  and  just  as  your  body  as 
a  whole  does. 

Every  individual,  be  it  cell,  plant,  animal  or  man, 
lives  by  vibrating;  by  expanding  and  contracting  to 
take  in  the  new  and  force  out  the  old  matter.  Every 
mind,  too,  lives  by  vibrating — by  alternately  expanding 
to  receive  new  ideas  and  contracting  to  get  rid  of  the 
old. 

Then  there  is  another  sort  of  vibration  by  which  one 
individual  communicates  with  another.  Imagine  to 
yourself  that  the  ether  is  made  up  of  infinitely  small 
elastic  balls.  If  you  strike  any  one  of  those  tiny  balls 
it  will  strike  those  next  to  it  and  rebound,  and  those 

126 


hit  will  strike  the  next,  and  so  on  the  blow  will  travel 
from  one  tiny  ball  to  the  next,  clear  to  the  edge  of 
creation — if  you  can  imagine  such  a  place.  The  blow 
you  strike  sets  all  the  little  elastic  balls  to  vibrating, 
or  moving  back  and  forth. 

Now  if  I  stand  away  out  in  space  and  I  feel  the 
little  elastic  balls  vibrate  against  me  I  know  it  means 
Something.  By  experience  I  learn  what  each  kind  of 
movement  means.  If  you  clap  your  hands  together 
the  vibrations  of  those  tiny  elastic  balls  strike  my  ear 
and  I  say,  "I  hear  some  one  clapping  hands."  If  I 
face  your  way  the  vibrations  strike  my  eyes  and  I 
say,  "I  see  some  one  clapping  hands."  In  any  case 
your  motion  caused  the  ether  to  vibrate  and  I  felt 
the  vibrations.  If  I  had  no  ears  or  eyes  I  could 
not  feel  the  vibrations,  but  they  would  be  there  just 
the  same. 

Every  movement  made  sets  the  ether  to  vibrating  to 
its  particular  pitch;  and  wherever  there  are  eyes  or 
ears  the  vibrations  are  recorded.  When  you  talk  it  sets 
the  ether  going  just  the  same  whether  there  are  ears  to 
hear  or  not. 

And  when  you  keep  perfectly  quiet  and  think  you  set 
the  ether  going,  too.  Your  brain  sets  vibrations  going, 
just  as  your  tongue  does.  There  are  people  who  can 
hear  thoughts,  just  as  you  hear  another's  speech.     In 

127 


due  time  we  shall  all  hear  thoughts — we  are  all  grow- 
ing mental  ears. 

Thoughts  are  higher  vibrations  than  spoken  words; 
and  they  "carry"  farther.  You  know  a  deep,  growly 
bass  voice  makes  a  great  noise  when  you  are  close  to  it, 
but  a  shrill  treble  call  can  be  heard  much  farther  than 
the  growly  bass.  The  high  voice  makes  short,  sharp, 
far-reaching  vibrations.  Now  thoughts  make  infinitely 
shorter,  sharper  and  farther-reaching  vibrations  than 
the  voice  can ;  and  thought  vibrations  carry  farther  and 
far  more  quickly. 

And  wherever  there  is  another  thinker  ready  to  hear, 
the  thoughts  are  recorded. 

Many  times  we  hear  the  thoughts  of  other  people  and 
mistake  them  for  our  own;  for  everybody  has  at  least 
a  little  mental  hearing. 

When  you  speak  clearly  and  distinctly  your  voice 
carries  much  farther  than  if  you  speak  hurriedly  and 
carelessly;  and  other  people  can  more  readily  under- 
stand what  you  say.  If  you  mumble  your  thoughts  or 
your  words  the  etheric  vibrations  carry  mumbled  mean- 
ings. 

As  people  learn  to  think  distinctly  their  thoughts 
carry  farther  and  find  more  listeners.  In  course  of 
time  and  with  due  practice,  we  shall  easily  think  so  that 
people  on  the  other  side  of  the  earth  can  hear  us.     Not 

128 


only  that,  but  we  shall  think  so  clearly  and  high  that 
the  inhabitants  of  Mars  and  Venus  and  the  sun,  too, 
shall  easily  hear  us. 

I  shouldn't  wonder  if  what  we  call  sun  rays  are 
really  the  thought  vibrations  of  the  sun's  inhabitants. 
What  if  we  receive  and  respond  to  their  thoughts  and 
think  them  our  own! 


129 


According  to  the  original  Christian  teaching  (as  I 
understand  it),  all  undesirable  conditions  and  circum- 
stances are  constituted  by  illusions  that  are  held  by 
ignorant,  immature  minds,  and  that  project  on  to  the 
bodily  or  material  plane  what  may  be  compared  to  shad- 
ows. "If  thine  eye  be  single" — that  is,  if  thy  view  he 
true,  if  thy  understanding  of  life  be  sound, — "thy  whole 
body  shall  be  full  of  light.  But  if  thine  eye  be  evil,  thy 
whole  body  shall  be  full  of  darkness."  Undesirable 
experiences  are  the  darkness  wherein  a  person  walks 
and  works  and  stumbles  about,  whose  notion  of  the  uni- 
verse, instead  of  shedding  light  on  the  meaning  of  life, 
casts  on  it  a  shadow.  They  are  the  effects  produced  on 
the  field  of  our  senses,  by  mistaken  thought  on  the  main 
issues  of  life,  by  a  misunderstanding  of  life,  by  believ- 
ing, and  therefore  practicing,  a  lie.  The  stuff  they  are 
woven  of  is  something  like  the  unsubstantial  kind  of 
stuff  that  makes  up  nightmares.  They  are  the  sort  of 
thing  from  which  Truth,  thoroughly  known,  can  set 
people  free. 

Bruce  Wallace. 


130 


XVII. 
The  I  Was   and  the  I  Am. 

Some  one  has  said  that  "an  honest  man  is  the  noblest 
work  of  God."  Ten  thousand  thousand  others  have  re- 
peated his  little  speech- — with  a  solemn  wag  of  the  head 
and  sidewise  squinting  which  conveyed  the  opinion  that 
God  is  chary  of  his  noble  works. 

Then  there  came  another  man  who  paraphrased  that. 
"An  honest  God  is  the  noblest  work  of  man,"  he  said. 
And  a  thousand  or  so  of  us  wondered  why  we  hadn't 
thought  to  say  that!  Why,  of  course.  And  the  other 
thousands  of  thousands  lifted  up  their  hands  and  cried, 
"Blasphemy — stone  him,  stone  him — put  him  out  of 
the  church,  where  the  bogies  '11  get  him !"  They  put 
him  out.  But  the  bogies  have  n't  got  him.  And  many 
of  the  thousands  are  taking  up  his  cry — "An  honest 
God  is  the  noblest  work  of  man." 

Why  not?  An  honest  God  is  of  greater  value  than 
many  honest  men,  is  he  not?  God  is  the  creator  of 
man;  unless  God  is  himself  honest  his  honest  man  is 
but  an  accident,  instead  of  an  image  and  likeness  of 
himself. 

131 


But,  according  to  the  paraphrase^  man  creates  his 
God.  Well,  that  is  a  paraphrase  only,  and  true  only 
in  a  sense. 

God  is.  Man's  creation  of  God  is  simply  his  mental 
concept  of  God;  it  is  God  as  he  sees  him,  or  it,  from 
his  viewpoint.  An  honest  God  is  the  concept  of  a  man 
whose  soul  recognizes  honesty  and  loves  it.  A  God  of 
power  is  the  mental  creation  of  him  whose  soul  recog- 
nizes and  loves  power.  A  God  of  love  is  the  mental 
creation  of  him  who  recognizes  and  loves  love.  A  God 
of  vengeance  is  the  mental  concept  of  him  who  loves 
vengeance. 

Perhaps  you  think  your  mental  concept  of  God  is 
not  so  very  important,  since  it  is  all  in  your  mind  and 
the  real  God  is  what  he  is  regardless  of  your  idea  of 
him.  But  it  matters  vitally  to  you.  It  is  not  God  as 
he  really  is,  that  is  creating  you;  but  God  as  he  ap- 
pears to  you.  Your  concept  of  God  is  creating  you  in 
its  own  image  and  likeness.  If  you  think  of  God  as  a 
great  man  on  a  throne,  with  a  long  white  beard  and  an 
eye-for-an-eye-and-a-tooth-for-a-tooth  expression,  you 
may  depend  upon  being  made  over  into  a  sour-visaged 
decrepit  old  man  who  will  want  to  die  and  get  away 
from  it  all. 

If  you  think  of  God  as  a  God  of  power,  love,  wisdom, 
beneficence,  you  will  aim  to  be  perfect  as  he  is  perfect. 

132 


If  you  happen  to  be  one  of  the  fools  who  has  said  in 
his  heart  there  is  no  God,  your  life  will  be  a  crazy 
patchwork  and  your  end  that  of  the  stoic  who  defies 
earth  to  do  its  worst  by  him;  which  it  probably  will, 
being  a  willing  earth  and  ready  to  give  each  according 
to  his  demands. 

You  are  being  created  in  the  image  and  likeness  of 
the  Lord  your  God,  the  God  enthroned  in  your  heart. 
What  kind  of  a  God  is  in  your  heart  ?  Is  he  small  and 
revengeful  and  capricious,  a  sort  of  policeman  to  tell 
your  troubles  to,  to  receive  consolation  from,  and  by 
whom  to  send  punishment  to  your  enemies  ? 

Or  is  your  God  the  Principle  and  Substance  behind 
all  creation,  the  power,  wisdom,  love,  of  all  creation, 
a  God  who  loves  all,  is  just  to  all,  generous  to  all,  favors 
none? 

But  no  matter  how  lofty  a  God  you  carry  in  your 
heart  he  will  do  you  little  good  unless  he  is  an  I  Am 
God. 

Most  men's  Gods  are  I  Was  Gods.  They  believe  God 
did  wonderful  things  for  the  children  of  Israel;  that 
he  performed  great  miracles  for  the  apostles  and  dis- 
ciples of  Jesus;  but  to  this  age  they  think  of  him  as 
merely  the  I  Was  God,  who  stands  aloof  and  lets  man 
run  things — man  and  the  devil,  or  "malicious  animal 
magnetism." 

133 


Believers  in  the  I  Was  God  are  also  great  sticklers 
for  the  I  Shall  Be  God,  who  is  coming  again  to  judge 
the  wicked  and  set  up  his  kingdom  on  earth.  And 
these  believers  in  the  I  Shall  Be  God  think  that  their 
only  business  in  life  is  to  wait  around  until  the  great 
I  Shall  Be  makes  his  appearance. 

People  who  worship  the  I  Was  and  the  I  Shall  Be 
are  never  demonstrators.  Between  admiration  of  the 
I  Was  and  anticipation  of  the  I  Shall  Be  they  fall  to 
the  ground  and — wait  for  the  I  Shall  Be  in  themselves 
and  others. 

Only  the  I  Am  God  does  things.  I  Am  love  impels 
you  to  love  now.  I  Am  wisdom  inspires  you  to  act 
upon  your  ideas.  I  Am  power  performs  miracles,  not 
yesterday  or  to-morrow,  but  now.  I  Am  God  is  the 
God  who  works  to-day,  in  you  and  in  me.  His  ways 
are  not  the  ways  of  the  I  Was  God,  nor  of  the  I  Shall 
Be  God ;  they  are  the  ways  of  the  I  Am — new,  different, 
the  ways  of  to-day,  not  of  yesterday  or  to-morrow. 

I  know  a  dear  woman  who  worships  the  I  Was  and 
the  I  Shall  Be.  She  entertained  Schlatter  the  healer, 
and  was  firmly  convinced  that  he  was  a  literal  reincar- 
nation of  Jesus  Christ.  She  took  Schlatter's  word  for 
it.  She  also  accepted  his  excuses  for  not  immediately 
setting  up  a  literal  kingdom  here  on  earth,  as  described 
in  the  book  of  Eevelations.     He  told  her  he  had  other 

134 


work  to  do  just  now,  that  he  was  going  away,  but  would 
soon  return  and  establish  a  literal  kingdom.  She  swal- 
lowed it  all — without  a  single  chew.  Schlatter  went 
away,  and  later  a  body  was  found  in  the  mountains 
which  was  said  to  be  his. 

Since  Schlatter's  disappearance,  some  years  ago,  this 
lady  has  spent  her  time  in  writing  about  him  and  look- 
ing for  his  return.  The  I  Was  and  the  I  Shall  Be 
absorb  her  entire  spiritual  attention. 

In  the  meantime  she  lives  in  a  small  mining  town 
where  in  the  life  surging  about  her  she  sees  no  God. 
Not  long  ago  she  wrote  me  to  help  her  speak  the  Word 
of  freedom  for  a  man  on  trial  for  his  life.  She  said 
he  was  absolutely  innocent  and  that  a  "terrible  con- 
spiracy" existed  against  him.  The  man  was  condemned 
to  die,  still  protesting,  not  innocence  but  self-defense. 
It  was  a  case  of  mix-up  with  two  men  and  a  woman, 
followed  by  a  drunken  brawl  and  the  usual  plea  of 
"did  n't  mean  to." 

This  lady's  sympathies  were  all  with  the  man,  and 
her  letters  to  me  were  pitiful.  Her  heart  was  wrung 
with  agony  for  him  and  his  bereaved  wife,  and  con- 
vulsed with  horror  and  impotent  rage  at  the  "wicked- 
ness" of  the  "wretches  who  falsely  swore  away  his  life." 
The  way  "evil"  triumphed  over  justice  was  awful,  she 
said,   and   she   knew  when   Schlatter   returned  justice 

135 


would  be  done  and  the  wicked  wretches  annihilated — 
or  words  to  that  effect. 

Yon  see,  she  has  no  conception  of  an  I  Am  God,  who 
rales  now.  She  sits  in  judgment  on  men's  acts  and 
prays  to  Schlatter  to  come  back  and  set  things  right. 
She  remembers  that  the  I  Was  put  10,000  to  flight  with 
Gideon's  three  hundred  pitchers  and  candles — simply 
sneaked  up  and  scared  them  into  a  panic.  She  knows 
the  I  Was  hardened  the  heart  of  Pharaoh  to  lie  repeat- 
edly to  the  Israelites.  She  knows  the  devil  had  to  ask 
permission  of  God  before  he  tempted  Job.  She  knows 
God  said  "I  make  peace  and  I  create  evil/'  and  that 
"The  Lord  hath  made  all  things  himself;  yea,  even 
the  wicked  for  the  day  of  evil."  She  knows  that 
"Whatsoever  the. Lord  pleased  that  did  he  in  heaven, 
and  in  earth,  in  the  seas,  and  all  the  deep  places."  She 
knows  all  these  things  of  the  Great  I  Was.  But  that 
the  I  Am  works  now  in  the  hearts  of  men ;  that  God  now 
hardens  one  heart  to  perjury  and  another  to  truth,  one 
to  murder  and  another  to  lay  down  his  life  that  his 
friend  may  live; — that  God  now  works  in  these  appar- 
ently antagonistic  ways  and  thereby  works  out  perfect 
justice,  wisdom,  love,  has  never  entered  her  mind.  She 
cannot  imagine  that  no  man  meets  any  form  of  death 
until  he  himself  has  ripened  for  that  particular  form  of 
death.    She  has  read  that  eighteenth  chapter  of  Ezekiel, 

136 


where  God  explains  that  every  man  dies  for  his  own 
sins,  not  for  the  false  swearings  of  another.  But  the 
great  I  Was  said  that,  and  the  I  Shall  Be  says  it;  but 
the  I  Am  is  absent — so  she  thinks. 

Somewhere  in  the  Old  Testament — in  Psalms,  I 
think — the  statement  is  made  that  those  who  die  are 
"taken  away  from  the  evil  to  come."  I  opine  that  this 
is  literally  and  unvaryingly  true,  that  death  never 
comes  except  as  the  dying  one  needed  relief  from  worse 
things  than  death,  things  which  lay  straight  ahead  in 
his  path.  The  man  of  whom  this  friend  wrote  me  de- 
served his  death;  if  not  for  the  specific  act  for  which 
he  was  tried,  then  for  other  thoughts  and  acts  which 
preceded  that.  The  man  was  on  the  wrong  road — a 
road  of  many  and  increasing  evils.  Death  took  him  off 
the  road  at  the  right  time,  and  gave  him  a  better  start 
in  some  other  state  of  existence. 

I  must  either  believe  this  or  deny  the  I  Am  God's 
power,  wisdom  or  omnipresence.  I  must  accept  God's 
wisdom,  power,  love  and  presence  on  faith;  or  my  own 
judgment  on  sight.  As  I  know  from  experience  that 
appearances  are  deceitful,  and  that  my  personal  judg- 
ment must  perforce  be  based  almost  entirely  upon  ap- 
pearances, I  prefer  to  hold  fast  my  faith  in  the  pres- 
ence, power,  wisdom  and  love  of  the  God  over  all. 
Therefore  I  deny  that  this  man  suffered  an  untimely 

137 


death  for  the  vindictiveness  and  perjury  of  others;  I 
believe  he  died  as  a  result  of  a  mental  constitution  and 
tendencies  which  are  hidden  from  me,  but  not  from 
the  I  Am.  I  believe  it  was  the  spirit  of  the  I  Am  mov- 
ing upon  the  face  of  his  soul-deeps  and  saying,  "Let 
there  be  light,"  which  gave  him  his  experiences  and  his 
particular  form  of  death.  And  I  believe  his  soul  goes 
marching  on  to  greater  light — freed  from  the  burdens 
of  wrong  habits  of  mind  and  body  which  were  con- 
tracted in  the  old  life  of  ignorance. 

Oh,  yes,  it  is  easy  to  believe  thus  of  one  I  never  saw. 
It  is  not  quite  so  easy  to  apply  the  same  principle  in 
the  lives  of  those  near  and  dear  to  me,  and  in  my  own 
life.  But  I  aim  to  do  it,  even  in  the  smallest  details 
of  living;  and  I  am  daily  growing  in  the  ability  to 
acknowledge  the  I  Am  God  in  all  my  ways.  I  know 
this  is  the  only  way  to  live  the  new  thought. 


138 


XVIII. 
Immortal    Thought. 

I  Am  of  every  being  is  God,  the  only  power,  wisdom, 
will,  mind;  the  only  actor  in  all  action;  the  only  crea- 
tor, disintegrator  and  recreator.  The  I  Am  of  you  is 
One,  the  Only  One. 

The  I  Am  or  ego  or  spiritual  being  of  yon  is  a 
thinker.  All  thinking  is  done  by  the  one  thinker — 
mortal  thinking  or  immortal  thinking. 

Your  body  is  an  organization  within  you,  the  real 
you,  the  I  Am,  the  thinker, — an  organization  within 
you  of  the  thoughts  you  (the  I  Am  or  God)  are  think- 
ing. Your  body  is  the  present  conclusion  of  all  the 
thoughts,  good,  bad  or  indifferent,  true  or  untrue,  mor- 
tal or  immortal,  which  you  have  thought,  unthought  or 
rethought  from  the  beginning  of  eternity;  and  hourly 
it  is  being  changed  by  the  new  thoughts  coming  to  you. 
The  real  you  does  the  thinking,  recording  conclusions 
in  the  body — which,  mind  you,  is  not  you;  nor  does 
it  even  "contain"  you;  you  are  omnipresent,  omnipo- 
tent, omniscient  spirit  or  mind,  and  your  body  is  within 

139 


you.  In  you  (God)  it  lives  and  moves  and  has  its 
being,  and  by  you  (God)  it  is  held  together. 

You  have  all-power  to  think  all  kinds  of  thoughts; 
and  you  use  that  power.  You  know  you  do — you  know 
you  think  good  thoughts,  bad  ones,  mortal  ones  and 
immortal  ones.  Why  question  it  ?  You  think  all  kinds 
of  thought.  But  that  does  not  make  you  all  kinds  of 
a  being.  You  are  the  One  Being  to  whom  all  kinds  of 
thinking  are  possible,  just  as  you  are  a  being  to  whom 
all  sorts  of  acts  are  possible. 

In  their  essence,  thought  and  action  are  one.  Are 
you  a  human  being  when  you  play  on  the  piano  and  an 
animal  when  you  sweep  the  floor?  Are  you  a  human 
being  when  you  walk  and  a  fish  when  you  go  swim- 
ming? Of  course  not.  You  are  the  One  Being  what- 
ever you  choose  to  do  or  think — you  are  God-being.  One 
time  you  think  mortal  thoughts  and  the  next  time  you 
think  immortal  thoughts  (results  always  recording  in 
your  body)  but  always  you  are  the  same  God-being. 

And  j^ou  feel  all  sorts  of  ways;  but  always  you  are 
you — the  same  One,  God-being. 

Your  mortal  thoughts  are  your  thoughts  of  mortal- 
ity— of  death  and  all  that  leads  to  death — of  sin,  sick- 
ness, unhappiness,  all  that  tends  to  discourage  you 
from  wanting  to  keep  on  living  and  thinking.  Your 
immortal  thoughts  are  your  thoughts  of  life,  activitj^, 

140 


love,  joy — all  those  thoughts  which  make  you  want  to 
live  more.  One  thought  differs  from  another  but  you 
go  on  forever,  the  same  One  God-being. 

Your  mystification  all  comes  from  confounding 
yourself  with  your  thoughts;  from  thinking  of  your 
thought-built  body  as  you — which  it  is  not. 

In  its  deepest  analysis  your  body  and  all  your 
thoughts  are  purely  mortal  thoughts,  and  only  your  real 
you,  the  thinker,  is  immortal.  To  be  immortal  is  to  be 
subject  to  no  change — which  is  true  of  Life  Principle 
only.  To  be  mortal  is  to  be  subject  to  change  and 
death— which  is  true  of  all  thought,  even  thoughts  of 
life,  love,  joy.  All  thoughts  are  fleeting  and  therefore 
"mortal"  applies  to  them.  Evil  disappears  before  good 
thought,  and  "Good  doth  change  to  better,  best." 

The  body  is  eternally  changing — eternally  receiving 
from  the  Self  or  spirit  higher  thought  and  eternally 
sloughing  off  lower  thought.  Body  is  mortal  and  will 
never  be  anything  else.  It  will  never  cease  to  change; 
it  will  never  cease  to  receive  new  thought  and  slough  off 
back-number  thought ;  it  will  never  cease  to  "die  daily." 
If  it  could  for  one  hour  cease  this  daily,  hourly  dying, 
this  casting  off  thought  which  is  out  of  date,  it  would 
die  altogether. 

Individual  hanging  on  to  dead  thought  is  the  cause 
of  all  old  age  and  somatic  death.     The  body  instead  of 

141 


throwing  off  its  dead  and  dying  thought  through  its 
eliminative  system,  allows  it  to  continue  piling  up  in 
the  body  until  death  of  the  entire  body  comes  as  a  relief. 
And  the  God-self  goes  on  to  new  incarnations. 

All  bodily  energy  is  the  energy  of  live  thought. 
Death  comes  to  the  body  when  dead  thought  prepon- 
derates. "Except  ye  become  as  a  little  child/'  whose 
daily  dying  is  perfect,  you  shall  continue  to  grow  old 
and  die  the  somatic  death.  A  child  hangs  on  to  noth- 
ing. Every  new  thing  charms  it  completely  from  the 
old,  and  its  intense  mental  and  physical  activities  keep 
the  old  moving  out  and  off  to  make  room  for  more  of 
the  new.  Can  you  give  any  reason  under  the  sun  why 
human  beings  should  not  continue  to  live  the  child  life 
and  escape  death  of  the  body  as  a  whole  ?  There  is  no 
reason  to  be  found  in  science,  logic  or  nature;  the  one 
reason  lies  in  our  artificial  living.  We  stuff  the  mind 
with  unused  knowledge;  we  stuff  the  body  with  twice 
to  ten  times  the  food  we  need  (all  food  is  thought, 
too)  ;  we  glory  in  "owning"  more  things  than  we  can 
possibly  need  or  use;  we  spend  our  time  straddling  our 
possessions  to  keep  others  from  using  them;  is  it  any 
wonder  we  become  literally  loaded  down  until  our 
bodies  are  too  cumbersome  for  any  life  more  strenuous 
than  that  of  the  grave  ?  Life  to  us  is  too  real,  too 
earnest;  we  want  too  much;  and  as  long  as  we  persist 
in  living  at  this  dying  rate  the  grave  will  be  our  goal. 

142 


I  said  that  in  its  last  analysis  all  thought  is  mortal 
thought.  This  is  true  of  formed  thought,  or  thoughts. 
Thought  substance  is  eternal;  thought  substance  is 
"matter/'  without  beginning  or  end;  and  matter  in  its 
original  state  is  mind  or  spirit — the  One  Thinker  and 
his  thought  material,  one  and  indivisible.  Thought 
substance  is  immortal,  unchanging;  but  all  forms  of 
this  thought  substance  are  mortal,  ever  changing. 
Think  of  the  ocean — the  water  is  ever  the  same,  but 
the  waves,  the  forms  assumed  by  the  water,  eternally 
change;  so  with  thought  substance  and  thought  forms. 
The  body  being  an  organization  of  thought  forms,  of 
"mortal  thoughts/'  must  "die  daily" ;  but  that  thought 
substance  from  which  all  its  forms  are  made  is  immor- 
tal mind — is  the  God-self.  Your  body  is  simply  a 
series  or  growing  organization  of  fleeting  eddies  in  your 
immortal  God-self. 

Too  wonderful  to  grasp?     Well,  never  mind — better 

not  grasp  it  too  tightly  anyway — it  might  prove  only 

another  weight  on  your  mind!     Let  the  thought  come 

and  go  in  your  consciousness,  as  waves  come  and  go  on 

the  ocean ;  by  and  by  you  will  "realize"  that  it  is  true — 

that  you  and  the  Father,  body  and  soul,  are  all  One 

and  eternal..    Just  take  it  for  granted,  dearie,  and  love 

and  be  radiantly  happy.     So  shall  you  use  mortality  to 

prove  immortality. 

143 


I  have  said  that  the  soul  is  not  more  than  the  body. 
And  I  have  said  that  the  body  is  not  more  than  the  soul, 
And  nothing,  not   God,  is  greater  to   one  than  one's 

self  is, 
And  whoever  walks  a  furlong  without  sympathy  walks 

to  his  own  funeral  drest  in  his  shroud, 
And  I  or  you  pocketless  of  a  dime  may  purchase  the 

pick  of  the  earth, 
And  to  glance  with  an  eye  or  show  a  bean  in  its  pod 

confounds  the  learning  of  all  times, 
And  there  is  no  trade  or  employment  but  the  young 

man  following  it  may  become  a  hero, 
And  there  is  no  object  so  soft  but  it  makes  a  hub  for 

the  wheeVd  universe, 
And  I  say  to  any  man  or  woman,  Let  your  soul  stand 

cool  and  composed  before  a  million  universes. 
And  I  say  to  mankind,  Be  not  curious  about  God, 
For  I  who  am  curious  about  each  am  not  curious  about 

God. 
(No  array  of  terms  can  say  how  much  I  am  at  peace 

aibout  God  and  about  death.) 
I  hear  and  behold  God  in  every  object  yet  understand 

God  not  in  the  least, 
Nor  do  I  understand  who  there  can  be  more  wonderful 

than  myself. 

— Walt  Whitman. 


144 


XIX. 
God  in  Person. 

God  is  not  a  person ;  he  is  all  persons. 

"The  Universe  is  One  Stupendous  Whole, 
Whose  body  Nature  is,  and  God  the  Soul/' 

This  means  that  "Nature,"  which  includes  man,  is 
the  body  of  God ;  and  God's  body  is  to  him  what  your 
body  is  to  you — a  statement  of  beliefs  which  is  eternally 
changing  as  experience  teaches  you  more. 

The  only  body  God  has  is  your  body  and  mine;  the 
only  brains  he  has  are  your  brains  and  mine;  the  only 
experience  he  has  is  your  experience  and  mine;  the 
only  judgment  he  has  is  your  judgment  and  mine. 

The  only  way  God  has  of  proving  anything  is  through 
your  experience  and  mine. 

You  have  heard  it  said  that  you  cannot  teach  a  man 
anything  he  does  not  already  know;  that  to  educate  a 
man  is  to  draw  out  into  consciousness  that  which  is 
already  within  him.  By  his  own  experience  and  by  the 
teaching  of  others  he  becomes  conscious  of  the  wis- 
dom which  was  all  the  time  within  him.  All  knowl- 
edge is  latent  in  God  (the  Whole)  just  as  it  is  in  you; 

145 


and  God  becomes  conscious  of  what  he  knows  by  the 
same  processes  by  which  you  become  conscious.  Your 
real  self  is  God. 

Watch  yourself  and  you  will  see  how  God  does  things. 

God  is  Wisdom.  But  Wisdom  and  knowledge  are 
not  identical.  Knowledge  is  Wisdom  proved — by  the 
only  proof,  experience.  All  Wisdom  is  latent  in  God's 
soul,  which  is  your  soul  and  mine.  God's  Wisdom  is 
expressed  in  his  body,  or  "statement  of  beliefs,"  which 
is  your  body  and  mine. 

God  Tcnows  everything;  but  he  knows  that  lie  knows 
only  what  he  has  proved  through  you  and  me,  and  all 
mankind  and  animalkind  and  vegetablekind. 

"Some  call  it  evolution;  others  call  it  God" 

If  God  knew  more  he  would  not  suffer  through  us. 
This  is  equivalent  to  saying  if  you  and  I  knew  more  we 
would  not  suffer.  There  is  no  you  and  I;  there  is  only 
God. 

Evolution  is  simply  God  coming  into  consciousness 
of  himself  and  his  wisdom.  Your  body  is  a  part  of  God's 
body;  your  soul  is  God,  the  One  Life  of  all  creation. 

Do  you  wish  to  make  his  people  suffer  ?  Of  course 
not.  Do  you  wish  to  make  yourself  suffer?  Of 
course  you  don't.  You  are  God,  and  you  don't  in- 
tentionally make  anybody  suffer  unless  you  think  you 
have  to.     The  rest  of  the  suffering  you  have  not  yet 

146 


learned  to  avoid.  In  other  words,  God  has  not  yet 
learned  how  to  avoid  it. 

But  evolution  still  evolutes,  and  sighing  and  sorrow 
are  already  fleeing  before  the  dawn  of  Wisdom  coming 
to  itself.  God  is  learning  how  to  enjoy  himself  in  the 
flesh — in  your  flesh  and  mine. 

What  is  flesh?  It  is  mind.  God  is  learning  to  enjoy 
himself  in  his  own  mind,  which  is  your  flesh  and  mine. 
He  keeps  on  thinking  through  you  and  me  until  his 
"statements  of  belief,"  his  flesh  body,  bring  only  joy 
to  all  creation  and  uncreation. 

Why  did  he  make  the  ten  commandments?  Why 
do  you  lay  down  laws  unto  yourself?  Because  you 
catch  glimpses  of  higher  things  than  you  have  yet  ex- 
perienced, and  you  lay  down  laws  which  you  mean  to 
live  up  to. 

But  you  don't  always  live  up  to  those  laws,  do  you? 
Why?  Because  your  body  is  an  organization  of  intel- 
ligent cells  each  of  which  has  a  will  of  its  own.  You 
catch  a  glimpse  of  the  truth  that  Love  is  the  Greatest 
Thing  in  the  World;  you  lay  down  a  commandment: 
"Thou  shalt  not  be  impatient  or  angry."  Before  a  day 
has  passed  you  catch  yourself  breaking  your  command- 
ment— "you  forgot."  In  other  words,  the  most  intel- 
ligent cells  in  }rour  body  recognized  a  beautiful  truth 
and  promulgated  a  new  commandment  for  all  the  cells 

147 


to  live  by.  But  the  less  intelligent  cells  being  still  un- 
convinced of  that  beautiful  truth,  and  being  in  a  great 
majority,  you  did  their  will — you  got  mad. 

Now  God  recognized  through  Moses  most  beautiful 
truths,  and  laid  down  laws  to  govern  those  who  were 
as  yet  not  intelligent  enough  to  recognize  the  truths 
for  themselves.  For  thousands  of  years  God  tried 
through  these  laws  to  make  all  the  people  see  these 
truths.     Thus  his  people  evoluted — a  little. 

The  God  in  Jesus  caught  a  glimpse  of  still  higher 
truth  and  laid  down  another  law,  that  ye  love  one  an- 
other. And  still,  after  2,000  years  of  that  law,  the 
people  do  not  all  see  it,  and  very  few  of  them  obey. 

A  Moses  or  a  Jesus  recognizes  truth  so  much  greater 
than  can  be  sensed  by  the  common  run  of  people,  that 
it  takes  thousands  of  years  of  reiteration  of  that  truth 
to  make  even  a  majority  of  the  common  run  of  people 
see  it.  It  takes  centuries  of  evolution  really  to  convert 
the  world  to  an  Ideal  conceived  by  a  Jesus. 

It  takes  you  years  of  reiteration  of  your  Ideal,  and 
constant  effort  toward  living  up  to  it,  before  you  can 
really  convert  your  body  to  that  Ideal. 

In  other  words,  God  glimpses  in  Moses  or  Jesus  a 
beautiful  Ideal  of  himself;  but  it  takes  Him  thousands 
and  thousands  of  years  to  work  out  that  Ideal,  to  evolute 
all  people  to  the  stage  of  wisdom  and  loving-kindness. 

148 


It  is  God's  effort  to  work  out  his  Ideals,  ivhioh  causes 
all  suffering.  This  means  that  it  is  your  effort  to  work 
out  your  Ideals,  which  causes  all  your  suffering. 

An  Ideal  impels  change;  the  Established  Order,  in 
the  Whole  or  a  Part,  resents  and  resists  change;  hence 
the  pain.  The  spirit  is  willing  but  the  flesh  is  estab- 
lished and  refuses  to  change. 

It  was  this  Jesus  had  in  mind  when  he  said,  "Resist 
not  evil/'  The  Established  Order,  the  flesh,  resists 
change  because  it  is  too  shortsighted  to  see  that  the 
change  is  good.  Because  we  are  not  yet  convinced  that 
All  is  Good  and  every  change  tends  to  greater  good, 
we  fight  the  change,  more  or  less  whole  heartedly.  We 
have  within  us  the  same  high  Ideals,  the  same  back- 
slidings  and  wars,  revolutions  and  evolutions,  the  same 
joys  and  sorrows,  that  the  children  of  Israel  had,  that 
the  universe  at  large  has  had  and  is  having.  All  his- 
tory is  the  history  of  your  own  thoughts.  Man  is  an 
infinite  little  cosmos. 

Just  as  in  history  ignorance  has  warred  against  the 
Ideal  and  yet  in  the  fullness  of  time  the  Ideal  has  had 
its  way ;  so  in  yourself  ignorance  wars  against  the  Ideal 
and  may  for  a  time  seem  to  win,  but  eventually 
the  Ideal  has  its  way.  A  man  in  his  ignorance 
may  yield  to  "temptation"  but  the  results  will  take 
away    the    very    temptation    itself.     When    a    child's 

149 


fingers  are  well  scorched  it  loses  all  desire  to  play 
with  the  fire. 

There  is  no  such  thing  as  "ruining  our  lives  forever/' 
Every  soul  has  all  eternity  in  which  to  learn  to  live. 
Every  soul  is  God — omnipresent,  omniscient,  or  omnip- 
otent in  potentiality.  And  all  eternity  is  its  school 
term,  all  space  its  school  ground.  Death  is  simply  a 
promotion  ceremony,  peculiar  to  the  kindergarten 
classes.  A  "ruined"  life  is  no  more  than  a  "ruined" 
problem  on  Tommy's  slate — it  is  wiped  off  to  give 
Tommy,  who  has  been  learning  by  his  mistakes,  a  chance 
to  do  a  better  sum. 

Be  still  and  know  that  God  and  you  are  one,  and  all 
things  shall  be  made  plain. 


150 


XX. 
How  to   Reach   Heaven. 

The  subjective  or  emotional  self  is  the  best  of  serv- 
ants but  the  worst  of  masters. 

All  the  evil  in  the  world  results  from  transposing  au- 
thority from  objective  to  subjective,  from  letting  emo- 
tion run  away  with  conscience  and  reason. 

All  unpleasant  reactions  are  due  to  the  waste  of  en- 
ergy which  results  from  this  transposition  of  authority. 

The  emotional  or  subjective  self  is  the  storehouse  of 
personal  power;  the  objective  self  is  the  director  of  that 
power.  Happy  results  come  from  intelligent  use  of 
power.  To  give  unbridled  rein  to  the  emotional  self 
is  like  turning  on  the  power  of  an  automobile  and  then 
lying  back  and  laughing — or  weeping — whilst  the  auto 
runs  its  pace  and  kills  or  maims  what  comes  in  its  way. 
The  loud,  hysterical  giggle  betrays  that  emotion  is  run- 
ning away  with  the  directing  power,  and  that  personal 
power  is  ebbing  below  the  point  of  safety. 

And  the  waste  of  power — the  letting  loose  of  more 
emotion  than  the  occasion  really  calls  for- — is  bound  to 
produce  its  after  effects  of  depression. 

151 


Depression  of  this  sort  is  due  to  depletion  of  emo- 
tional energy,  and  disappears  as  the  system  recuperates 
— as  more  energy  is  stored. 

Nearly  all  "blues"  are  caused  by  such  reaction;  en- 
ergy is  wasted  in  mental  or  physical  agitation  due  to 
anger  or  fretting,  or  "righteous  indignation,"  or  excess 
of  sympathy,  or  "having  a  good  time" ;  and  then  we 
wonder  why  we  are  so  blue.  We  go  off  and  have  a 
"good  cry,"  which  relaxes  us,  fall  asleep  after  it,  and 
wake  up  without  the  blues — and  wonder  why.  More 
energy  has  been  generated — that  is  all. 

The  secret  of  real  enjoyment,  of  the  kind  from  which 
there  is  no  unpleasant  reaction,  lies  in  perfect  control 
of  the  emotional  nature;  in  so  conserving  your  emo- 
tional power  that  it  shall  never  be  depleted  beyond  a 
certain  definite  point  of  poise,  the  point  where  there  is 
plenty  in  well-controlled  reserve. 

When  one  first  begins  to  find  and  maintain  this  state 
of  poise  he  feels  that  he  can  never  "have  a  good  time" 
again — that  he  must  repress  all  the  fun  and  be  glum 
and  steady.  But  this  is  a  mistaken  idea,  which  will  dis- 
appear as  he  gains  control. 

There  are  heights  and  depths  and  breadths  of  fun 
and  joy  which  can  never  be  touched  except  by  the 
poised,  controlled  person. 

It  takes  emotional  energy  to  enjoy,  and  the  greater 
152 


the  store  of  energy  the  deeper  the  enjoyment,  and  the 
less  of  it  is  wasted  in  boisterous  movements  and  noises. 

One  does  not  suppress  his  enjoyment  of  an  incident; 
he  suppresses  unnecessary  expressions  of  his  enjoyment; 
and  every  such  motion  inhibited  leaves  him  with  that 
much  more  energy  on  hand  with  which  to  enjoy.  In 
proportion  as  he  ceases  to  slop  his  emotional  power  in 
loud  laughs  and  unnecessary  movements  he  deepens  his 
power  of  enjoyment.  Laughs  are  on  the  surface;  real 
enjoyment  is  in  the  deeps  of  being.  It  is  the  surface 
slopping  one  must  suppress,  the  waste  of  power,  that  he 
may  become  conscious  of  the  real  depths  of  enjoyment. 

Impulsiveness  and  nervousness  are  due  to  depleted 
emotional  energy,  and  are  invariably  caused  by  letting 
the  subjective,  emotional  self  rule.  So  much  energy  is 
wasted  in  unnecessary  emotionalism  that  there  is  not 
enough  left  to  enjoy  with — there  are  no  depths.  There 
comes  to  be  a  habitual  waste  of  emotion  over  the  most 
trivial  things,  and  there  is  no  reserve  for  the  greater 
things  which  occasionally  come.  All  due  to  excessive 
expression  of  emotion.  People  who  have  not  learned 
to  control  their  expressions  of  emotion  have  never  even 
tasted  full  enjoyment. 

The  one  cure  for  nervousness,  impulsiveness,  boister- 
ous emotionalism  of  all  sorts  is  to  be  still;  cut  off  all 
unnecessary  waste  and  let  the  reservoirs  fill. 

153 


There  are  two  kinds  of  "lively  dispositions."  One  is 
the  result  of  hysterical  slopping  over  of  energy  without 
regard  to  the  fact  that  the  reservoirs  of  personal  power 
are  dangerously  near  the  point  of  utter  depletion.  This 
sort  of  liveliness  often  ends  in  tears,  nearly  always  in 
depression.  The  other  sort  of  "lively  disposition"  is 
the  surface  expression  of  full  reservoirs.  One  is  like 
the  slopping  of  water  from  a  shallow  bowl,  by  shaking 
the  bowl;  the  other  is  like  the  rippling  of  a  clear  lake 
— the  depths  are  clear,  still  and  happy,  whilst  the  sur- 
face answers  brightly  and  without  waste,  to  the  passing 
breezes  of  fun.  The  bowl  of  water  is  exhausted  by  its 
expressions  of  fun;  the  clear  lake  enjoys  its  ripples  of 
laughter  without,  wasting  itself. 

The  larger  the  lake  the  larger  the  waves.  The  same 
breeze  which  causes  a  pond  to  ripple  will  cause  Lake 
Michigan  to  toss  in  white-capped  glee.  The  greater  the 
length,  breadth  and  depth  the  greater  the  waves ;  so,  the 
greater  the  personal  reservoir  of  emotional  power  the 
bigger  the  laugh  of  which  it  is  capable.  The  loud  laugh 
sometimes  betrays  the  vacant  mind  and  reservoirs; 
sometimes  it  betrays  wide  and  deep  and  full  ones;  and 
by  its  ring  the  hearer  can  tell  which.  Who  has  not 
rippled  in  response  to  the  musical,  full,  contagious  loud 
laugh?  And  cringed  at  the  sharp,  hysterical  loud 
laugh  ? 

The  musical  laugh,  loud  or  soft,  invariably  indicates 
154 


well  stored  reservoirs  of  emotional  power  and  real  en- 
joyment. The  shrill  unmusical  laugh,  the  nervous 
laugh,  loud  or  soft,  invariably  means  nervous  or  emo- 
tional depletion,  shallow  reservoirs,  and  shallow  enjoy- 
ment or  none  at  all.  Musical  and  unmusical  speaking 
voices  are  other  indications  of  these  states  of  personal 
power.  Smooth,  graceful,  intelligent  gesticulations  are 
yet  other  indications  of  full  reservoirs;  rough,  jerky 
unnecessary  motions  indicating  depletion. 

The  curtailing  of  wasteful  laughs  and  motions  is  one 
of  the  most  important  things  in  life.  Emotion  is  soul 
force,  that  which  accomplishes  all  the  great  things  of 
life  as  well  as  all  the  little  things.  Every  human  being 
has  access  to  unlimited  soul  force,  which  is  constantly 
flowing  into  him  from  the  Universal  Eeservoir.  But  if 
he  uses  it  as  fast  as  it  flows  in — uses  it  in  overdoing 
the  small  and  least  necessary  things  of  life, — he  has  no 
power  for  the  greater  things  every  soul  longs  to  do. 
How  much  power  would  the  world  get  from  the  Niagara 
river  if  it  were  not  for  the  great  natural  dam  and  re- 
serve power  at  the  falls?  If  you  would  do  the  great 
things  you  must  see  that  your  energy  is  not  wasted  in 
a  steady  stream  of  little  things. 

Every  movement,  every  thought,  uses  a  definite 
amount  of  emotional  energy.  Every  inhibition  of  a 
movement  or  thought  stream  permits  the  higher  rising 
of  your  reservoir;  just  as  every  stone  added  to  a  dam 

155 


increases  the  reservoir  and  power  behind  it.  There  are 
enough  good  things  to  do  and  think  in  this  beautiful 
world  without  dissipating  our  power  in  thoughtless 
activities,  such  as  tapping  our  feet  or  fingers,  rocking 
to  and  fro,  giggling  shrilly,  and  so  on.  Yes,  we  learn 
to  do  things  by  doing  them ;  but  do  we  want  to  do  these 
useless  things  ?  Of  course  not.  They  are  wasteful,  un- 
beautiful 

And  we  can  learn  to  stop  them  by  stopping  them; 
and  have  so  much  deeper  power  with  which  to  do  the 
useful,  beautiful  things.  A  half  hour  a  day  used  in 
simply  being  still,  will  add  almost  incredibly  to  the 
depth  of  our  reservoirs.  And  every  time  we  remember 
to  inhibit  an  unnecessary  rock  or  tap  or  fidget  we  add 
another  depth  to  our  power.  This  is  all  easily  proved 
by  a  little  practice. 

Our  energy  is  soul  power,  which  is  also  wisdom.  As 
our  energy  deepens  our  wisdom  deepens  also,  and  our 
sense  of  humor  deepens.  Soul  power  is  love  and  wis- 
dom, the  One  and  Only  Substance  of  which  the  indi- 
vidual is  an  inlet — a  small  or  large  inlet  according  as 
he  lets  the  energy  run  out  fast,  or  conserves  it  for  large 
uses ;  according  as  he  lets  it  run,  or  dams  it  for  personal 
use. 

There  is  plenty  of  soul  power  for  everything — yes. 
But  it  takes  time  to  build  a  dam ;  and  the  man  who  lets 
loose  his  whole  Niagara  Falls  of  emotion  upon  trivial 

156 


occasions  will  have  to  spend  most  of  his  time  in  patch- 
ing his  dam.  And  the  man  who  dribbles  all  his  power 
in  thoughtless  and  useless  acts  has  no  power  behind  his 
Niagara. 

Do  yon  see  that  self-control  is  the  key  of  heaven? 
And  the  time  to  use  it  is  now,  the  place  here.  "Earth  *s 
crammed  with  heaven"  waiting  to  be  conserved  to  in- 
dividual uses.  Love,  power,  wisdom  is  flowing  through 
you  into  expression — don't  let  it  flow  too  fast — don't 
waste  it  in  thoughtless,  foolish  expression.  Cut  off  the 
wastes;  use  the  power  in  wise  directions,  and  let  the 
tide  rise  within  you.  Thus  shall  you  come  to  the  great 
things  you  would  do,  and  behold  within  you  shall  be 
the  power  to  do  them  with  joy;  and  there  shall  be  no 
aftermath  of  depression. 

This  is  heaven — the  highest  heaven  for  the  deepest 
soul. 

And  the  door  is  open  for  everybody. 

$  :§:  :f:  sg:  $  _  $ 

Vital  energ}^  is  soul  energy — love-power  and  wisdom 
mixed— L2W2. 

The  body  is  a  generator  of  vital  or  soul  energy. 

Heaven  and  hell  are  states  of  bodily  being.  The  body 
full  of  vital  or  soul  energy — L2W2 — experiences  heaven. 

The  body  depleted  of  its  soul  energy  lives  in  hell — 
carried  there  by  riotous  living,  by  wasting  its  vital  or 
soul  energy. 

157 


/ 


2"  know  I  am  august, 

I  do  not  trouble  my  spirit  to  vindicate  itself  or  be 

understood, 
I  see  that  the  elementary  laws  never  apologize. 
(I  reckon  I  behave  no  prouder  than  the  level  I  plant 

my  house  by,  after  all.) 

I  exist  as  I  am,  that  is  enough, 

If  no  other  in  the  ivorld  be  aware  I  sit  content, 

And  if  each  and  all  be  aware  I  sit  content. 

One  world  is  aware  and  by  far  the  larger  to  me,  and 
that  is  myself, 

And  whether  I  come  to  my  own  to-day  or  in  ten  thou- 
sand or  ten  million  years, 

I  can  cheerfully  take  it  now,  or  with  equal  cheerfulness 
I  can  wait. 

My  foothold  is  tenon* d  and  mortis' yd  in  granite, 
I  laugh  at  what  you  call  dissolution, 
And  I  know  the  amplitude  of  time. 

— Walt  Whitman. 


158 


XXI. 
A  Look  at  Heredity. 

No  evolutionist  can  overlook  heredity,  nor  "under- 
estimate it.  He  believes  that  every  generation  comes 
in  on  the  shoulders  of  its  predecessors,  and  he  fully  ap- 
preciates the  value  of  good  predecessors.  The  world's  \ 
pride  of  ancestry  is  not  so  foolish  as  it  might  appear.^ 
The  more  intelligence  and  culture  my  forbears  had  the 
greater  my  possibilities.  There  are  no  breaks  in  the 
law  of  growth  or  evolution  or  heredity,  though  the  cas- 
ual observer  often  fancies  there  are. 

Every  human  being  comes  into  the  world  as  an  "acme 
of  things  accomplished"  by  his  ancestors,  and  he  is  an 
"encloser  of  things  to  be"  accomplished  by  himself  and 
his  progenitors. 

But  who  are  my  ancestors?  Let  me  tell  you  that 
Ealph  Waldo  Emerson  and  Jesus  of  Nazareth  are  more 
directly  my  ancestors  than  many  of  those  whom  the 
world  calls  my  great-grandfathers.  There  is  a  spir- 
itual and  mental  kinship  through  which  we  inherit. 
There  are  spiritual  and  mental  relationships  to  which 
we  all  owe  far  more  of  our  goodness  and  greatness  than 

159 


can  be  traced  to  those  of  blood  tie.  In  rare  instances 
only  do  these  spiritual  and  mental  relationships  exist 
within  the  line  of  blood  relationship. 

The  world  does  well  to  be  proud  of  its  ancestry;  but 
it  does  better  when  it  appreciates  its  spiritual  ancestry. 
Think  you  that  the  poor  little  waif  owes  a  larger  inher- 
itance to  the  woman  who  bore  it  and  deserted  it,  than  to 
the  foster  parents  who  nurtured  it  in  love  and  wisdom  ? 

Our  blood  relations  are  not  the  only  relations  from 
whom  we  inherit ;  neither  when  we  are  born  do  we  cease 
to  inherit.  There  is  One  Father  of  us  all,  and  the  oft- 
repeated  statement  that  we  are  all  brothers  and  sisters 
is  no  fanciful  one.  The  "fatherhood  of  God  and  broth- 
erhood of  man"  is  fact;  and  the  man  who  thinks  he  is 
limited  by  the  ignorance  of  his  blood  relations  is  him- 
self an  ignoramus.  If  his  blood  relations  are  not  to 
his  liking,  let  him  draw  a  new  inheritance  from  the 
world's  greatest  and  best.     They,  too,  are  his  ancestors. 

And  mark  this :  Not  only  does  the  son  inherit  from 
his  fathers  of  blood  or  spirit  tie,  but  many  a  father 
inherits  from  the  son  that  which  the  son  has  gained 
from  other  sources  than  those  of  blood  relationship. 
Inheritance  by  blood  tie  is  not  a  stream,  the  outlet  of 
which  can  rise  no  higher  than  its  source.  It  is  a  sort 
of  hydraulic  ram  through  which  life  may  be  coaxed 
to  almost  any  height  of  culture  and  refinement. 

160 


I  have  heard  it  said  that  culture  is  "the  soul  of 
knowledge— the  essence  of  right  living"  inherited  from 
our  ancestors.  Where  did  they  get  it  ?  I  will  tell  you 
where;  they  got  it  by  persistence  in  the  same  sort  of 
practices  which  are  decried — by  "wresting,  by  force," 
the  knowledge,  wealth  and  dominion  of  others ;  by  gen- 
erations of  "monastic  seclusion,"  much  of  it  enforced 
by  others  whose  turn  it  was  to  "wrest  by  force";  by 
generations  of  "rigid  self-control";  by  hours  and  days 
and  years  of  prayer,  which  is  simply  a  phase  of  "going 
into  the  silence" ;  and,  yes,  and  even  by  "breathing  like 
a  filthy,  crazy  Yoga" — though  much  of  the  breathing 
was  forced  by  strenuous  endeavors  to  get  away  from 
the  raging  hordes  whose  wealth  or  daughters  they  were 
stealing.  The  Spirit  of  Evolution  which  is  running 
this  universe  is  very  cunning  in  devices  for  inducing 
self-culture. 

Full  breathing,  going  into  the  silence,  affirmations, 
etc.,  are  not  new  methods  of  self-culture.  They  are  as 
old  and  their  practice  as  universal  as  life  itself.  But 
heretofore  their  practice  has  been  in  the  main  compul- 
sory. Humanity  had  to  be  persecuted,  starved,  hunted 
into  breathing,  exercising,  praying — had  to  be  forced 
to  develop  body,  soul  and  wits  by  using  them. 

The  present  generation  inherits  the  wisdom  gained 
through  their  efforts.     Not  the  least  of  its  inheritance 

161 


lies  in  its  wits  developed  to  the  point  of  seeing  that  for 
self-development  ten  minutes  of  voluntary  deep  breath- 
ing is  preferable  to  an  all-day  chase  to  save  one's  neck; 
that  a  half  hour  of  intelligent  silence  is  worth  more 
than  the  three  and  four  hour  "wrestlings  with  the 
Lord"  such  as  our  great-grandfather  John  Wesley — and 
many  of  his  inheritors — practiced  regularly. 

Herein  lies  the  great  difference  between  our  ances- 
tors and  us:  They  were  by  conditions  compelled  to 
self-culture;  whilst  we,  their  inheritors,  are  making 
intelligent  use  of  it. 

Through  evolution  we  are  learning  to  conserve  en- 
ergy. Our  ancestors  spent  all  their  time — perforce — 
in  half-unconscious  physical  exercise  and  breathings; 
we  spend  a  few  minutes  a  day  in  intelligent  exercise 
and  breathing,  and  conserve  our  forces  for  mental  and 
spiritual  uses. 

And  without  them  we  should  be  minus  the  intelli- 
gence to  do  this.  Humanity  is  a  solidarity — on  the 
square;  and  without  thq,  work  of  his  ancestors  none 
shall  be  made  perfect. 

But  it  is  by  the  work  of  his  ancestors  that  man  stands 
on  to-day's  pinnacle.  What  they  learned  to  do  by 
labored  effort  and  mainly  under  compulsion,  we  do 
by  instinct. 

It  is  by  man's  work  to-day  on  this  pinnacle,  that  his 
162 


great-grandchildren  shall  be  brought  forth  on  yet 
higher  pinnacles,  with  yet  higher  instinctive  knowledge. 
Take  the  most  cultured  person  you  know ;  trace  his 
ancestry  and  tell  me  where  his  culture  began.  You 
cannot  do  it.  Go  clear  back  to  William  the  Conqueror 
if  you  will;  thus  far  you  may  call  his  ancestors  cul- 
tured, but  even  so  their  culture,  all  the  way  back,  is  a 
descending  scale  of  boorishness  in  comparison  with  what 
we  twentieth  century  folk  call  culture.  And  we  must 
hark  back  of  William  for  the  beginning  of  his  culture. 
William  the  Conqueror  was  the  illegitimate  son  of 
Eobert  the  Devil.  Did  culture  begin  with  Eobert? 
And  the  mother  of  William  was  a  miller's  daughter. 
Is  she  the  mother  of  all  culture  ?  Eobert  the  Devil  was 
the  third  earl  of  Normandy;  which  means  that  his 
grandfather  was  an  ordinary  everyday  scrub  who  prob- 
ably murdered  somebody  particularly  obnoxious  to  the 
king  and  was  rewarded  with  an  earldom.  Did  he  be- 
queath "the  soul  of  knowledge,  the  essence  of  right 
living,"  to  William  the  Conqueror  and  his  exclusive 
progeny  ?  If  so,  where  did  he  get  it  ?  His  own  grand- 
father and  the  ancestors  of  the  poor  miller's  daughter 
roamed  the  same  woods,  fought  the  same  battles,  hunted 
the  same  beasts  and  men,  and  gnawed  the  same 
bones.  Where  did  the  ancestors  of  Eobert  the  Devil 
pick  up  the  "soul  of  knowledge"  ?     And  what  were  the 

163 


miller's  ancestors  doing  whilst  Kobert's  grandfathers 
cornered  the  "essence  of  right  living"?  For  I  warrant 
you  that  William's  miller's-daughter-mother  was  less 
of  a  stranger  to  the  "soul  of  knowledge,  the  essence  of 
right  living"  than  was  that  devil  of  a  Kobert. 

Yes,  there  are  many  people  who  are  educated  but 
not  cultured.  But  their  progeny  will  brag  of  their 
culture.  For  what  is  in  one  generation  mere  education, 
or  "monastic  seclusion,"  or  "rigid  self-control,"  or  "go- 
ing into  the  silence,"  or  "breathing  like  a  filthy,  crazy 
Yoga,"  is  by  time  and  unconscious  cerebration  trans- 
muted into  pure  "culture."  And  if  any  of  us  lack  cul- 
ture you  may  depend  upon  it  our  ancestors,  by  blood 
and  spirit,  are  numbered  among  those  who  failed  to 
"wrest  by  force"  the  very  things  decried  as  uncultured. 

All  life  is  education;  and  time  transmutes  education 
into  culture,  "the  soul  of  knowledge,  the  essence  of 
right  living." 

Not  a  human  effort  but  is  necessary  to  the  develop- 
ment of  the  soul  of  knowledge.  Not  a  Yoga  breath, 
not  an  hour  of  silence,  not  a  moment  of  rigid  self- 
control,  not  a  day  of  hard  labor,  not  a  sound  or  move- 
ment or  cry  of  joy  or  sorrow  or  rage  or  despair, — not 
one  but  has  helped  to  free  the  soul  of  knowledge.  Not 
one  could  have  been  dispensed  with  without  leaving 
culture  less  cultured  than  it  is. 

164 


The  difference  between  education  and  culture  is  the 
difference  between  the  daily  drill  at  the  piano  and  the 
finished  musical  expression  of  a  Paderewski.  Education 
comes  first  and  without  it  there  can  be  no  culture. 
Education  is  the  work  of  TODAY;  whilst  culture  is  the 
soul  of  well  used  yesterdays.  Why  exalt  the  well  used 
yesterdays  to  the  disparagement  of  today's  opportu- 
nities ? 

Inheritance  is  wealth  left  us  by  sanguine  and  spir- 
itual relations  gone  before.  It  is  capital  left  us,  to  be 
increased  by  just  such  "wresting  by  force"  as  some 
people  condemn.  Who  is  the  more  valuable  to  the 
human  race: — he  who  parades  his  inheritance  as  he 
received  it  or  he  who  adds  to  it  his  own  efforts  at  self- 
culture  ? 

Don't  be  a  Chinaman  and  kow-tow  eternally  to 
heredity.  Be  an  Individual  and  improve  heredity.  If 
your  inheritance  was  poor  make  it  better;  if  it  was 
good  make  it  better.  The  world's  culture  is  only  just 
beginning;  get  busy  helping  it  along.  That  is  the  im- 
portant thing. 

Do  it  now. 


165 


Idealist. 

Lo,  I  am  Skeptic!  neither  bind 
Science  nor  Bible  on  my  mind. 

All  things  I  hold  in  flux;  the  Good, 
Fore-running  Bream  paints  to  my  mood. 

The  sweet  Ideal  is  more  to  me 
Than  any  mans  philosophy. 

The  BooTcs  no  man  may  surely  know, 
Science  is  changeful,  doubtful,  so, 

Doubter,  my  faith  is  more  than  most, 
My  Dream  of  Best  I  give  my  trust. 

In  it  I  think  Divinity 

Speaks  surest  to  the  core  of  meA 

By  night  clear  fire,  by  day  bright  cloud, 
Music  of  Sphere,  soul-sweet,  brain-loud, 

Heart-thrilling,  lures  me  on,  the  God 
Floating  before  with  smile  and  nod. 

The  best  I  dream,  my  faith  tells  me, 
Will  come  to  live  as  grows  a  tree, 

As  breaks  a  day,  and  life  must  hold 
A  fact  each  dream  a  hope  can  mould. 

— J.  William  Lloyd. 


166 


XXII. 
Critic    and    Criticised. 

"I  don't  want  to  be  criticised." 

"But  you  want  to  learn,  don't  you?  You  surely  are 
not  satisfied  that  you  know  it  all." 

"Oh,  of  course  I  want  to  learn,  but  I  want  to  learn 
by  myself.  I  would  rather  be  wrong  than  be  criticised. 
I  hate  to  be  told  how  to  do  things.  I  want  to  find  out 
for  myself." 

Solomon  the  Wise  reasons  not  thus.  Solomon  prayed 
for  wisdom  above  all  things,  and  in  receiving  wisdom 
he  received  all  else. 

The  man  who  thinks  he  would  rather  be  wrong  than 
be  criticised  is  for  the  time  being  a  moral  coward  and 
no  Solomon.  He  values  his  "feelings"  of  the  moment 
above  wisdom.  He  does  not  want  wisdom  and  knowl- 
edge above  all  things;  he  wants  what  wisdom  and 
knowledge  he  can  gain  without  the  sacrifice  of  his 
feeling  of  self-complacency.  He  is  complacent  as 
long  as  his  friend  says  to  him,  "You  are  a  good 
fellow,  a  very  admirable  fellow";  he  feels  good  as 
long    as   he   thinks    his    friend     considers    him    wise; 

167 


he  expands  and  smiles,  and  works  away  in  his 
own  good  way. 

In  his  moments  of  confidence  he  will  tell  his  friend 
that  Wisdom  and  Knowledge  are  the  greatest  things  in 
the  universe;  that  we  grow  only  by  the  acquisition  of 
Wisdom  and  Knowledge;  that  growth  is  Life,  and  Life 
is  Love  or  God.  He  will  enthuse  a  bit  and  tell  you 
Wisdom  is  God,  the  One  Desirable  One;  and  that  by 
growing  in  wisdom  man  becomes  conscious  of  his 
divinity. 

Just  here  his  friend,  who  is  a  prosy,  practical  sort  of 
fellow,  interrupts  him.  "See  here,  Smith/'  he  says, 
"you  are  not  running  this  branch  of  your  business 
quite  right.  You  just  ought  to  see  how  Thomson  does 
that  sort  of  thing." 

He  gets  no  farther;  Smith  freezes  instantly,  and 
Jones's  confidences  catch  the  vibrations.  Smith  is  "so 
sensitive,  you  know" — he  would  rather  not  know  any- 
thing about  better  methods,  than  to  stand  the  shock  of 
a  criticism.  Jones  talks  about  the  weather  a  bit,  and 
departs. 

Smith  continues  to  think  he  desires  wisdom  above 
all  things. 

He  does  n't.  •  He  desires  above  all  things  to  have  his 
bump  of  approbativeness  smoothed. 

He  fails  to  know  himself.  And  he  will  not  learn 
168 


himself,  because  he  refuses  all  truth  which  does  not 
make  him  "feel"  good. 

He  shuts  himself  off  from  a  thousand  avenues  by 
which  wisdom  is  trying  to  reach  him. 

It  is  said  our  enemies  are  our  best  friends.  Emerson 
bids  us  listen  to  them  and  learn  of  them. 

Burns  exclaims: — 

"0  wad  some  power  the  giftie  gie  us 
To  see  oursels  as  ithers  see  us ! 
It  wad  frae  mony  a  blunder  free  us 
And  foolish  notion." 

Our  critics  are  answering  Love's  attraction  to  free  us 
from  blunders  and  foolish  notions. 

Why  not?  Why  resent  a  criticism ?  We  are  all  mem- 
bers of  "One  Stupendous  Whole."  Why  resent  and 
refuse  another's  suggestion?  It  is  our  own  suggestion, 
drawn  by  our  own  affirmed  love  for  wisdom  and  knowl- 
edge. 

We  don't  understand  ourselves;  we  don't  trust  our 
surroundings.  We  say  we  want  wisdom  above  all 
things ;  we  want  to  understand.  In  our  heart  of  hearts 
we  do  love  wisdom  above  all  things;  therefore  we  at- 
tract it  through  all  avenues. 

It  is  our  soul's  love  for  wisdom  and  knowledge  which 
attracts  to  us  the  criticisms  of  friend  and  foe. 

If  we  really  believed  that  we  attract  what  we  receive; 
169 


that  "our  own"  comes  to  us;  that  all  things  are  work- 
ing together  to  gratify  our  soul's  desires ; — if  we  really 
believed  all  this  we  would  meet  criticism  in  a  friendly 
spirit,  with  senses  alert  to  find  the  kernel  of  wisdom  it 
is  bringing  us. 

To  resent  a  criticism  is  to  re-send,  to  send  away,  a 
bit  of  knowledge  your  soul  has  been  praying  for.  All 
because  your  bump  of  approbativeness  has  an  abnormal 
appetite  for  prophecies  of  "smooth  things." 

But  to  re-send  a  criticism  is  not  to  get  rid  of  it.  It 
comes  back  to  you  over  and  over,  and  perhaps  every 
time  in  a  little  ruder  form. 

If  you  speak  softly  to  a  friend  and  he  fails  to  hear, 
you  repeat  in  a  louder  tone;  if  he  is  very  deaf  you 
holler,  and  perhaps  touch  his  shoulder  to  gain  his  at- 
tention. 

All  creation  is  alive,  and  pursues  the  same  tactics. 
When  you  resent,  re-send,  a  criticism,  Creation  sends 
it  back  at  you  a  little  more  emphatically.  If  you  still 
resent  it  Creation  puts  still  more  force  into  repeated 
sendings.  She  keeps  this  up,  in  answer  to  your  own 
semi-conscious  desire  for  wisdom  and  knowledge,  until 
by  some  hook  or  crook  you  take  the  kernel  of  knowl- 
edge contained  in  that  criticism.  Then  Creation  smiles 
and  lets  you  alone — on  that  line. 

The  way  to  avoid  Creation's  kicks  is  to  accept  her 
170 


hints  as  they  come  to  you  in  the  form  of  friendly  criti- 
cism or  suggestion. 

Not  all  criticisms  are  true  in  their  entirety,  but  every 
one  contains  somewhere  a  suggestion  by  which  you 
may  profit — by  which  you  may  grow  in  wisdom  and 
knowledge. 

Don't  let  that  one  little  bump  of  approbativeness 
make  you  re-send  that  knowledge — and  bring  down 
Creation's  kicks  to  drive  it  home. 

But  don't  get  the  idea  that  that  little  round  nub  of 
approbation  is  "bad."  He  is  not.  He  is  a  good  and  use- 
ful member  of  your  family,  and  deserves  to  be  well 
fed  and  cared  for  and  respected. 

But  feed  him  so  well  on  your  own  good  opinions  that 
he  will  not  sulk  and  kick  if  he  does  n't  receive  unlim- 
ited taffy  from  others.  Get  away  up  high  in  your  own 
opinion.  Know  yourself  a  god,  unique,  indispensable 
to  Creation.  You  have  powers  and  wisdom  and  knowl- 
edge not  possessed  by  anybody  else  in  the  world.  No- 
body who  ever  lived  or  ever  will  is  any  better  or  any 
more  of  a  god  than  you  are. 

Neither  is  anybody  less  good  or  less  of  a  god  than 
you.  We  are  different — that  is  all.  Every  man  has 
his  individual  goodnesses  and  his  peculiar  point  of  view 
— no  better  than  yours,  but  different. 

It  takes  every  man  in  the  world  to  see  all  sides  of 
anything,  or  anybody. 

171 


Every  individual  who  is  at  all  wise  wants  to  see  all 
sides  of  things.  The  only  chance  he  has  of  doing  this 
is  to  look  at  things  from  other  people's  points  of  view, 
as  well  as  his  own;  to  put  himself  in  other  people's 
places;  to  see  as  others  see;  to  vibrate  with  the  other 
fellow — who  sees  another  side  of  the  same  thing. 

Listen  to  your  critic.  See  yourself  as  he  sees  you. 
He  is  your  best  friend,  drawn  in  answer  to  your  soul's 
cry  for  more  wisdom  and  knowledge.  Be  friends  with 
him.  Hush  the  clamor  of  approbativeness  with  your 
own  high  affirmations  of  your  goodness  and  worth — 
hush  the  clamor  and  listen.  The  spirit  in  you  will 
separate  the  chaff  from  the  wheat  of  the  criticism;  a 
smiling  little  "Poof!"  will  blow  away  the  chaff;  and 
your  soul  will  expand  and  increase  in  stature  by  assim- 
ilating the  wheat. 


172 


XXIII. 
The  Nobility. 

We  always  come  in  contact  with  the  people  we  live 
and  think  up  to.  If  you  are  not  satisfied  with  present 
environment  it  can  be  changed  by  making  your  very  best 
of  it,  and  in  the  meantime  fitting  yourself  mentally, 
physically  and  in  deportment,  for  the  sort  of  people  you 
want.     Get  ready  for  'em. 

And  see  you  waste  no  energy  in  impatience  over 
having  to  wait  a  long  time. 

It  takes  mental  and  physical  culture  and  gracious 
deportment  to  fit  you  for  the  sort  of  friends  you 
want. 

There  is  no  place  in  life  which  does  not  offer  plenty 
of  advantages  for  the  cultivation  of  all  these  things,  but 
especially  for  the  cultivation  of  a  gracious  deportment. 
You  may  depend  that  if  you  can  be  lovely  and  gracious 
to  "common  people,"  who  may  ruffle  your  feathers  the 
wrong  way,  you  will  be  at  home  if  a  duchess  happens 
along.  Duchesses,  you  know,  belong  to  the  class  of 
people  who  make  a  study  and  lifelong  practice  of  being 
lovely  and  gracious.    I  am  talking  about  real  duchesses 

173 


now — not  the  kind  that  get  rich  quick  and  marry  a 
title  without  having  the  real  qualifications  of  nobility. 

Somebody  has  said  that  the  world  is  divided  into  two 
classes,  the  civil  and  the  uncivil.  The  hall-mark  of 
real  nobility  is  the  habit  of  being  civil  to  the  uncivil. 
No  better  place  to  acquire  this  gentle  art  than  living 
among  the  uncivil.  The  youth  who  finds  himself 
among  the  uncivil  and  who  proceeds  to  cultivate  up- 
pishness  and  contempt  for  his  associates;  who  "looks 
down"  on  those  with  whom  he  is  compelled  to  associate ; 
who  tries  to  be  "superior"  and  to  impress  others  with 
his  superiority, — such  an  one  is  forever  fixing  himself 
in  the  class  of  the  uncivil — where  duchesses  don't  grow. 

You  are  what  you  are.  (Time  spent  in  trying  to 
"impress"  people  is  worse  than  wasted.)  Be  your  gra- 
cious self,  and  honor  not  only  your  father  and  your 
mother  but  your  next  door  neighbor  and  your  next  door 
neighbor's  kitchen  maid  if  you  want  to  develop  the 
qualities  that  will  fit  you  for  the  sort  of  associates  you 
want — members  of  the  really  truly  nobility. 

Cultivate  your  brains,  dearie;  cultivate  your  body; 
cultivate  your  soul ;  all  to  the  best  of  your  ability.  But 
above  all  and  in  all  and  through  all  cultivate  the  mental 
and  physical  deportment  of  the  truly  noble.  Belong 
always  to  the  civil  class  and  practice  civility  eternally 
upon  the  uncivil  as  well  as  upon  the  civil. 

174 


When  a  brawling  enemy  followed  Pericles  home  one 
dark  night,  with  intent  to  injure  him,  Pericles  sent  his 
own  servant  with  a  lantern  to  light  the  man  home 
again.  Pericles  did  not  descend  from  his  own  class  to 
pay  his  uncivil  enemy  in  his  own  coin. 

Go  thou  and  cultivate  Pericles  and  thine  own  high 
self.  Then  shall  all  desirable  associates  seek  you,  in- 
stead of  you  having  to  seek  them. 

Greater  credit  belongs  to  him  who  sees  the  real  nobil- 
ity through  the  housemaid's  dress  and  manner,  than 
to  him  who  recognizes  it  in  silk  and  velvet  voice. 

We  are  all  members  of  the  nobility,  all  descended 
through  Adam  and  Eve,  who  never  saw  silk  nor  made 
salaams.     All  are  sons  and  daughters  of  the  Most  High. 

Don't  be  fooled  into  contempt  and  incivility  by  our 
masquerade  costumes;  and  don't  value  some  of  our 
gowns  above  ourselves — or  yourself. 


175 


L*    Envoi. 

When  earth's  last  picture  is  painted, 

And  the  tubes  are  twisted  and  dried, 
When  the  oldest  colors  have  faded, 

And  the  youngest  critic  has  died, 
We  shall  rest — and,  faith,  we  shall  need  it — 

Lie  down  for  an  aeon  or  two, 
Till  the  Master  of  All  Good  Workmen 

Shall  set  us  to  work  anew. 

And  those  that  were  good  shall  be  happy — 

They  shall  sit  in  a  golden  chair; 
They  shall  splash  at  a  tenAeague  canvas 

With  brushes  of  comet's  hair. 
They  shall  find  real  saints  to  draw  from — 

Magdalene,  Peter,  and  Paul; 
They  shall  work  for  an  age  at  a  sitting, 

And  never  get  tired  at  all. 

And  only  the  Master  shall  praise  us, 

And  only  the  Master  shall  blame; 
And  no  one  shall  work  for  money, 

And  no  one  shall  work  for  fame; 
But  each  for  the  joy  of  the  working, 

And  each  in  his  separate  star, 
Shall  draw  the  thing  as  he  sees  it, 

For  the  God  of  things  as  they  are. 

— Rudyard  Kipling. 

'      5 '31  i?« 


Deacidified  using  the  Bookkeeper  process. 
Neutralizing  agent:  Magnesium  Oxide 
Treatment  Date:  Nov.  2004 

PreservationTechnologies 

A  WORLD  LEADER  IN  PAPER  PRESERVATION 

1 1 1  Thomson  Park  Drive 
Cranberry  Township,  PA  16066 
(724)779-2111